The third largest ethnic group - after Kashmiri speaking Muslims and Dogra Hindus -Gujjars are a unique tribe. Over the years, they have emerged as a significant political entity, influencing party elections in more than 20 of the 87 assembly constituencies in Jammu and Kashmir. Since the 1990s, following their inclusion as a Scheduled Tribe, they have improved their socio-economic profile and a struggle is being waged to get reserved seats in the assembly constituencies proportionate to their population. In Pakistan Occupied Kashmir (POK), after the Pahari Punjabi-speaking Muslims, Gujjars form the second largest ethnic group. The establishment of communications between the two parts of the former state reveals that Gujjars in POK are on the verge of losing their identity.

The Pir Panchal region is considered the home of the Gujjar Tribe, although scattered families live in the Kashmir valley, Jammu, Udhampur, Kathua and Doda districts. A sizeable Gujjar population lives in POK, particularly in Mirpur, Bhimber, Kotli, Plandri, Rawala Kote, Bagh and Muzaffarabad districts. In several parts of Jammu and Kashmir, Gujjars migrate from their native villages to the upper reaches, dhoks, margs and pastures of the Panchal range during the summer season. Here they pursue their traditional occupations, Gojri language and tribal way of life. This environment, aloof from modern life, helps them preserve their unique tribal culture and heritage.

The 1947 division of J&K across the Pir Panchal region; conflicts with Pakistan in 1965 and 1971; shelling and firing from across the LoC and militancy-related activities have made this community the main victim. About 17,000 Gujjar families have crossed the LoC and migrated to POK, leaving their blood relations on the Indian side. They survived with limited sources of income. On the other hand, Gujjars already living in POK were already economically poorer compared to other communities. This community was, therefore, not able to compete with other ethnic groups that controlled the administration, trade and agriculture. No doubt the religious affinity attracted migrants but religion, is no longer a binding factor. Economic ties and social uplift are considered vital for the future prosperity of the community.

The Gujjar minority in POK remains dominated by other communities. People-to-people contacts were established after 7 November 2005 with families residing in Poonch and Rajouri. Most Gujjars who visited Poonch and Rajouri narrated the hard realities of their situation in POK. Abdul Ghani - a teacher from Trar Khal and native of Rajouri says, "I am immensely pleased to see my relatives work in significant positions of the government and hold important positions in the political parties of Jammu and Kashmir." He adds, however, "I am equally sad when I place this scenario in comparison to the life we are leading in Azad Kashmir. I feel one major factor which has contributed to the welfare of Gujjars here in Jammu and Kashmir is the right to equal opportunities and avenues and special privileges of reservation under the provisions of Scheduled Tribe." Mohammad Rauf, another Gujjar who visited Poonch from Trar Khar, is surprised to see communal harmony, brotherhood and composite culture between Hindus, Muslims and Sikhs on the Indian side but professes dismay that in POK, even within the Muslim community, the Gujjars are not considered at par with the original inhabitants and landlords.

The regular publications of Gojri books like Sheraza, Mahro Adab, and Shingra Ki Rani by the Jammu and Kashmir Cultural academy is a marvelous contribution towards their mother-tongue. Among non-governmental organisations, the work of Gurjar Desh Charitable Trust and Gojri Anjumans are making significant contributions towards preserving the Gujjar ethnic and linguistic identity. On the Pakistani side, there is no such institution, governmental or otherwise, working towards promoting the Gojri language. Gojri writers of the Pakistani side, like Rana Fazal Rajourivi, have got their works published through the J&K Cultural Academy in India.

Another visitor, Choudhary Mohammad Bashir - born in Surankote, a migrant across the LoC in 1965 and now working as a District Qazi in Kotli District - feels isolated in POK because Gujjars feel inhibited about speaking in their mother tongue and practicing their customs. Unlike in Jammu and Kashmir, Gujjars in POK do not use their surname 'Choudhary' as it earns the derision of others. The ethnic, cultural and linguistic identity of Gujjars has increasingly been diluted, and this can be attributed to a state-sponsored hatred against the Gujjar tribe.

Apart from economic disparities, one of the main concerns of the Gujjars in POK is the marriage of their children since they are considered social outcasts. A majority of the Gujjar visitors from POK have been making appeals to the government and have sought the support of civil society to allow them to have nuptial relations with Gujjars in Jammu and Kashmir. If this is not allowed, the Gujjar tribe in POK may well face extinction.