The Kashmir Valley, located in the northernmost region of the Indian subcontinent, is home to a diverse population comprising predominantly Muslim communities alongside Hindu, Sikh, and Buddhist minorities. It is among the world’s most enduring and complex conflict-affected regions, where decades of political violence, sustained instability, and social upheaval have generated profound psychological distress across the population (Dar & Deb, 2020). Epidemiological evidence indicates elevated prevalence rates of depression (45%), anxiety (26%), and post-traumatic stress disorder (19%), highlighting an urgent mental health crisis that demands sustained scholarly and practical attention (Housen et al., 2017; Médecins Sans Frontières [MSF], 2006).

Despite the documented mental health burden, dominant psychological paradigms primarily derived from Western contexts largely overlook and marginalize indigenous frameworks of coping, resilience, and healing embedded within the cultural fabric of Kashmiriyat. Kashmiriyat is a syncretic cultural ethos reflecting communal solidarity, religious harmony, and social cohesion, historically shaped by diverse spiritual traditions including Sufism, Shaivism, and Buddhist philosophies (Para et al., 2022; Punjabi, 2019; Singh & Amin, 2020). For instance, rural communities in Kashmir continue to rely on medicinal plants for physical and psychosocial well-being, practices systematically transmitted through elders and local healers and often accompanied by tawakkul, or trust in God, wherein personal effort is combined with spiritual reliance. These culturally grounded practices, however, are frequently overlooked or marginalized within dominant Western clinical frameworks (Gillani et al., 2024). The prevalence of Western psychological frameworks reflects broader structural and epistemic hierarchies that systematically privilege Western knowledge while marginalizing non-Western epistemologies (Noda, 2020). This epistemic imbalance contributes to the erasure of locally grounded practices and knowledge that are vital for understanding mental health in Kashmir (Cvar, 2024; Seiça, 2023; Youngman et al., 2022).

A critical theoretical intervention is proposed to address epistemic imbalance by: (1) developing conceptual frameworks elucidating indigenous healing rooted in Sufi mysticism, communal networks, and culturally specific coping strategies (Chishti & Rashid, 2023; Tak, 2013); (2) identifying and theorizing culturally derived constructs essential for contextually appropriate mental health infrastructures and interventions, with a focus on epistemic justice and locally situated knowledge (Fellner, 2018; Ortiz Torres, 2020); and (3) demonstrating how integrating these culturally grounded constructs with contemporary psychological science addresses the limitations of exclusive reliance on Western clinical models, fostering culturally congruent and socially transformative interventions (Pe-Pua, 2015; Radebe, 2022; Sundararajan, 2019).

The term contemporary psychological science refers to a plural, evolving global field that has moved beyond its earlier Western foundations (Duan & Li, 2022). Whereas Western psychological science emerged within Euro-American intellectual traditions emphasizing individualism, positivist empiricism, and universalist assumptions, the contemporary discipline is characterized by reflexivity toward its own historical and cultural situatedness (Hartelius, 2025). It draws upon diverse epistemic contributions from Indigenous, Eastern, African, and postcolonial frameworks to reconstruct psychological theory and method within a more globally representative and contextually grounded paradigm (Rad et al., 2018). In this sense, contemporary psychology differs from the Western canon not by rejecting its contributions but by expanding and decentering them through intercultural dialogue and methodological pluralism (Karyakina & Rychkova, 2020).

While both contemporary and Western psychological frameworks offer valuable tools, their uncritical application in conflict-affected settings like Kashmir risks erasing local epistemologies. Such universalist applications are critically examined here, advocating for selective, context-sensitive integration. Contemporary approaches are incorporated only when they complement or can be adapted to local knowledge systems, ensuring epistemic justice and culturally grounded practice. By centering Kashmiriyat as an indigenous cultural psychology, constructs such as resilience, coping, and communal identity are re-theorized within their sociocultural and historical context. In doing so, this work bridges decolonial, cross-cultural, and community psychology, advancing ethical and culturally consonant knowledge rooted in place, history, and collective experience (Fellner, 2018; Henninger & Marion, 2026; Selkirk et al., 2025).

Explicitly, the present work contributes to theoretical integration by critically evaluating prevailing psychological paradigms and weaving Indigenous epistemologies into a coherent framework that enriches global mental health discourses. The subsequent sections will critically evaluate mainstream model limitations, develop Kashmiriyat’s cultural-psychological mechanisms, integrate pluralistic theoretical perspectives, and propose practical and epistemological advancements grounded in epistemic justice.

Contemporary mental health research and practice remain largely shaped by three overlapping paradigms: biomedical, trauma-centric, and universalist, each of which, while offering valuable insights, enacts important limitations when transposed to conflict-affected societies such as Kashmir (Fernando, 2014; Kirmayer, 2012). These paradigms privilege reductionist, externalized frameworks and marginalize indigenous knowledge. As El Hawary (2024), citing Micale and Pols (2021), observes, “psychological trauma is culturally and historically situated and cannot be extracted from its complex social, cultural, and political context” (p. 4). Western psychiatric categories such as PTSD often obscure local priorities of healing and meaning-making when applied uncritically. This underscores the need for interventions that engage indigenous epistemologies and culturally grounded healing practices rather than relying solely on universalist biomedical models. Such perspectives challenge the epistemic hegemony pervasive in global mental health and foreground pluralistic, community-centered approaches that restore epistemic justice and empower local populations.

Building on critiques of dominant psychological paradigms, Kashmiriyat is theorized as an integrative indigenous psychological framework, articulated within and contributing to the broader domain of cultural psychology and rooted in the syncretic cultural traditions of the Kashmir Valley. More than a context-specific phenomenon, it offers a generalizable theoretical contribution to global psychology by reconceptualizing resilience, healing, and communal identity as socio-culturally and spiritually mediated processes that extend beyond isolated clinical phenomena (Punjabi, 2019; Singh & Amin, 2020; Tak, 2013). This framework directly addresses epistemic gaps in prevailing models by centering locally situated knowledge and culturally resonant practices that have sustained communities amid protracted conflict and historical upheaval, thereby contributing to theoretical integration across cultural, community, and decolonial psychology.

At its core, Kashmiriyat comprises cultural-psychological mechanisms that enable individuals and communities to negotiate distress, sustain emotional regulation, and foster social cohesion (Bashir et al., 2023; Kumar, 2021). Shrine-centered rituals, including devotional music, trance states, and communal offerings, function as collective healing practices that transcend institutionalized religion (Charan et al., 2020).

A concrete manifestation of the mechanisms of Kashmiriyat can be observed at the Hazratbal Shrine in Srinagar, which houses the Moi-e-Muqqadas (a relic of Prophet Muhammad) and serves as both a spiritual and communal focal point. Pilgrims from across Kashmir and beyond converge at the shrine, particularly on the Prophet Muhammad’s birthday (Mawlid) and other holy occasions, to collectively engage in prayers, devotional music, and ritual offerings. Individuals seeking relief from physical or psychological distress participate in communal prayers throughout the night, voicing their wishes and supplications. This collective practice functions on multiple interrelated levels. Psychologically, it provides a structured context for expressing distress, fostering hope, and sustaining coping efforts. Socially, it reinforces community cohesion, shared responsibility, and intergenerational participation. Spiritually, it affirms a sense of connectedness to both local traditions and broader ethical frameworks. The consistent and growing participation in these rituals reflects the perceived efficacy of such practices within the community, demonstrating how indigenous epistemologies, as articulated through Kashmiriyat, operationalize resilience, relational support, and culturally grounded pathways to well-being.

These practices simultaneously address emotional, social, and spiritual needs and function as vital social institutions, facilitating interpersonal stress negotiation, kinship rebuilding, and shared caregiving responsibilities (Mansoor et al., 2025; Pirani et al., 2008). Sufi mystical poetry and narrative traditions complement these rituals by serving as living repositories of collective memory, ethical codes, and emotional wisdom. By invoking shared histories and values, these cultural forms nurture reconciliation-oriented mindsets and intergroup empathy, positioning them as pivotal psychosocial resources for recovery in contexts of prolonged instability (Majumdar, 2017; Punjabi, 2019).

Kashmiriyat’s community solidarities also manifest through gendered forms of engagement. Participation in shrine practices affords marginalized groups, particularly women, spaces for social agency and visibility. This embedding of psychosocial well-being within broader socio-political empowerment underscores the dynamic interplay among mental health, community relations, gendered power dynamics, and collective ethics (Batul, 2021, 2022).

The theoretical significance of Kashmiriyat lies in its capacity to challenge Western-centric clinical models that abstract mental health from cultural and environmental realities. By advancing a relational and historically situated account of psychological processes, Kashmiriyat conceptualizes resilience and healing as emergent phenomena grounded in socio-cultural practices rather than as fixed individual traits. In this sense, it functions as a nuanced indigenous epistemology that informs theoretical innovation and offers a basis for integrating pluralistic frameworks attentive to context, culture, and power (Faruk, 2025; Johnson, 2013).

Situated relative to existing theories rather than merely alongside them, Kashmiriyat both critiques dominant assumptions and extends theoretical integration by articulating how indigenous mechanisms of care, meaning-making, and social organization can reframe mainstream constructs of distress and recovery. Subsequent sections develop these integrative implications, advocating interdisciplinary dialogue and ethical reflexivity that promote epistemic justice while advancing global psychological science.

Each of these pluralistic and contextual paradigms is instantiated within Kashmiriyat, illustrating how its indigenous epistemology operationalizes diverse knowledge systems, situates mental health in sociohistorical context, and guides culturally grounded healing practices. Pluralistic approaches, in this context, recognize multiple coexisting systems of knowledge and healing, including religious, spiritual, communal, and experiential modalities, as equally legitimate. This reflects the historically layered and culturally syncretic nature of the Valley’s framework, in which social cohesion, Sufi spiritual traditions, and indigenous ethical practices have evolved through dynamic interactions among Hindu, Muslim, and Buddhist influences (Ahad & Akgül, 2022; Dar, 2023; Singh & Amin, 2020). Such pluralism emphasizes epistemic diversity, where knowledge is not hierarchical, and healing practices emerge from relational ethics, lived experience, and community processes rather than being imposed as universal models.

Contextual paradigms situate psychological phenomena within the historical, sociopolitical, and ecological realities of a community. In Kashmir, this includes the impacts of protracted political conflict, regional militarization, and socio-religious transformations on mental health, identity, and social cohesion (Majumdar, 2017; Tak, 2013; Wani, 2016). Contextual paradigms reject decontextualized or universalized interventions and prioritize locally grounded epistemologies and culturally embedded practices, such as shrine-centered rituals, communal caregiving, and the ethical-spiritual ethos of Kashmiriyat (Punjabi, 2019; Rashid, 2026).

Building on these definitions, Kashmiriyat is positioned as the primary epistemic framework rather than a supplement to Western psychological paradigms. Insights from decolonial theory, community psychology, and cross-cultural psychology are incorporated reflexively and critically without supplanting the relational, indigenous foundations of Kashmiriyat (Antić, 2021; Kelley, 2021; Kirmayer et al., 2015). This approach ensures that the Western orientation of community psychology does not dominate or dilute local epistemologies.

Decolonial theory challenges the assumed universality of Western mental health constructs, emphasizing the necessity of local epistemologies and their careful negotiation within global discourse (Ting et al., 2025). Indigenous therapeutic traditions, rooted in cultural coherence and lived experience, demonstrate psychosocial and communal benefits, illustrating that resilience, recovery, and well-being are inseparable from identity, ethics, and social context (Trnka et al., 2024; Torres Rivera & Torres Fernández, 2025).

Anthropological approaches are engaged critically to demonstrate how culture shapes both psychological experience and the conceptual categories of suffering and healing. This engagement is dialogical, resisting the hegemony of either Western psychology or anthropology, and supporting models that integrate biological, social, and cultural determinants of mental health (Garg, 2024; Kirmayer, 2006; Mihanović et al., 2005).

The application of these pluralistic and contextual paradigms requires sustained ethical reflexivity and cultural humility. Ethical engagement demands respect for local knowledge, spiritual frameworks, and collective practices while critically addressing colonial legacies in mental health research and practice (Berry & Sam, 2014; O’Shea et al., 2024). Kashmiriyat sharpens this imperative by asserting shared epistemic authority with local communities and accountability to culturally defined goals of well-being.

In this formulation, Kashmiriyat functions as both a culturally anchored indigenous epistemology and a catalyst for broader interdisciplinary and ethical transformation in mental health science. This approach prioritizes local relational and ethical frameworks, fosters dialogical knowledge production, and promotes epistemic justice, while preparing the ground for a closer examination of indigenous healing practices as concrete sites where these theoretical commitments are enacted.

Rooted in the ontology of Kashmiriyat and other pluralistic worldviews, indigenous healing practices constitute autonomous epistemic frameworks that challenge hierarchical assumptions in dominant psychological models. Kashmiriyat articulates a psychology rooted in relationality, spirituality, and collective ethics, positioning well-being as a shared moral and existential project rather than an individual pursuit, fully independent from Western psychological constructs. Traditional Western approaches have often marginalized these practices, positioning them as supplementary rather than foundational to mental health frameworks. This section challenges such reductionism, demonstrating how indigenous healing modalities are essential to expanding the epistemic boundaries and ethical foundations of psychological science (Bhat et al., 2024; Varma, 2012).

In Kashmir, mental health presents a concerning landscape, with nearly 45% of the population experiencing psychological distress (Rafiq & Bashir, 2025). While some risk factors are universal, the region’s sociopolitical instability, rapid transition into modernity, and complex interplay of cultural, religious, and political dynamics pose unique challenges for youth mental health (Dar, 2023). In response, community-based indigenous practices, such as shrine-centered healing rituals, culturally grounded psychosocial programs, and conflict mediation, function both as mechanisms for individual coping and as structural responses to prolonged sociopolitical adversity (Bhat et al., 2024; Varma, 2012). These practices operationalize resilience along relational and collective lines, directly contesting the individualistic and biomedical assumptions dominant in global mental health discourse. By decentering top-down, Western-centric models and foregrounding community-anchored epistemologies, these practices highlight the potential for a more context-sensitive and ethically grounded mental health framework in Kashmir.

Global parallels reinforce both the universality and cultural specificity of such approaches. For example, Indigenous ceremonies and elder-guided care within Canadian healthcare systems, as well as holistic approaches among the Ga’dang people of the Philippines and Native Hawaiian communities, illustrate how culturally anchored, relationally oriented practices foster psychosocial and systemic benefits (Corso et al., 2022; Oneha et al., 2023; Marsh et al., 2021; Villanueva, 2021). These examples demonstrate that engagement with Indigenous epistemologies requires more than instrumental adaptation of their practices within Western frameworks. It demands a conceptual reframing of mental health itself, recognizing Indigenous worldviews as co-constitutive of well-being rather than peripheral addenda.

Rather than integrating within dominant frameworks, Indigenous epistemologies invite a pluriversal approach that respects multiple ontologies of healing and reconceptualizes psychological well-being on relational, communal, and culturally grounded terms. In this sense, Indigenous frameworks contribute critical insights into emotion regulation, social relationality, and culturally mediated coping processes often absent in conventional psychological models (Beaulieu & Reeves, 2022; Dalal, 2014). This reframing places relational and community-centered mechanisms at the core of mental health, calling for epistemic rebalancing that redistributes authority and legitimizes Indigenous knowledge within global health paradigms. By doing so, Indigenous healing practices serve not only as theoretical innovations but also as practical scaffolds for socially just, culturally resonant, and methodologically inclusive psychological frameworks in Kashmir and comparable contexts globally (Beaulieu & Reeves, 2022; Trnka et al., 2024).

The historical privileging of Western epistemologies in psychology and related disciplines has systematically marginalized Indigenous and locally situated knowledge systems, effectuating forms of epistemic injustice that hinder equitable and context-sensitive understanding of mental health (Beeby, 2011; Cummings et al., 2023). Epistemic injustice manifests both at testimonial levels, discrediting knowledge holders, and at hermeneutical levels, where structural knowledge gaps prevent communities from fully articulating their experiences (Jaggar & Tobin, 2024; Koum Besson, 2022).

This structural marginalization, compounded by epistemicide and linguistic injustice, perpetuates neocolonial relations within global psychological research and practice, rendering Indigenous knowledges invisible or subordinate (Dudgeon & Bray, 2024; McNamara & Naepi, 2018). In educational contexts, curricula and dominant research methodologies often omit Indigenous epistemologies, limiting the efficacy, relevance, and cultural safety of mental health interventions (Benninger et al., 2024; Dudgeon et al., 2016).

In contrast, Indigenous epistemologies present relational, ecological, and holistic lenses that reconceptualize well-being as contingent upon community, environment, and spiritual interconnectedness (Dudgeon & Bray, 2024; Levi Fox & Enari, 2025). Incorporating these epistemologies requires a paradigmatic shift in psychology, moving beyond additive models to one of epistemic plurality and justice that rebalances authority and fosters culturally respectful knowledge production (Freeman, 2019; Selkirk et al., 2025).

Emergent developments expand the scope of epistemic justice beyond human-centric concerns, including multi-species justice frameworks and capabilities approaches that emphasize the equitable distribution of epistemic agency and environmental ethics (Chao & Celermajer, 2023; Mudd & Bobadilla, 2024). These innovations advocate a psychology that is participatory, contextually grounded, and reflexively attuned to the legacies of coloniality and systemic oppression.

By critically engaging with epistemic justice, Kashmiriyat exemplifies epistemic resistance and revitalization, positioning Indigenous knowledge systems as co-constitutive of psychological understanding rather than peripheral or secondary. This work notably contributes to decolonial theory in mental health, interrogating entrenched knowledge hierarchies and enabling epistemic pluralism within psychological scholarship and practice (Cummings et al., 2023; Dudgeon & Bray, 2024; Faruk, 2025).

The endeavor to integrate Indigenous and Western knowledge systems within psychology presents profound theoretical, ethical, and practical challenges. Indigenous knowledge systems are deeply embedded within local ecologies, relational ontologies, and holistic understandings that fundamentally differ from Western scientific epistemologies, which often prioritize universality, objectivity, and empirical validation (Ijatuyi et al., 2025; Le Grange, 2007; Ludwig, 2016).

These epistemological divergences generate significant tensions and raise critical questions regarding the validity, representation, and ownership of knowledge within collaborative research and intervention settings. Power imbalances frequently persist, as Western academic frameworks often retain epistemic authority, relegating Indigenous ways of knowing to supplementary or subordinate status. Such asymmetries perpetuate neocolonial patterns that complicate genuine knowledge integration and place Indigenous knowledge systems at risk of cultural appropriation or erasure (Chapman & Schott, 2020; Hill, 2024).

Addressing these challenges demands structural and procedural interventions that recognize Indigenous communities as equal epistemic partners. Central to this is the protection of Indigenous intellectual and cultural property rights, which fosters trust and authentic collaboration between knowledge systems (Datta & Starlight, 2024; Moewaka Barnes et al., 2021).

Reflexivity emerges as an indispensable methodological and ethical stance in this integrative process. Researchers and practitioners must critically interrogate their positionality, underlying assumptions, and the potential impacts of their interventions on Indigenous knowledge holders. This reflexive practice constitutes a theoretical orientation that promotes epistemic humility while actively challenging universalist epistemologies (Ludwig, 2016; McRae et al., 2025; Russell-Mundine, 2012).

Decolonial conversation frameworks exemplify praxis through fostering reciprocal knowledge exchange and co-construction of theory, thus disrupting rigid dichotomies between “scientific” and “traditional” knowledge systems (Ndlovu et al., 2020).

As Youngman et al. (2022) highlight, epistemicide and epistemic injustices persist through educational and research structures that privilege monolithic epistemologies, while Cvar (2024) underscores how such erasures function as constitutive mechanisms of modernity and global capitalism. Seiça (2023) further illustrates how erasure operates not only as a formal or aesthetic device but also as a political practice bound up with silenced voices, censorship, and systemic inequalities.

Together, these challenges highlight the need for approaches that respect Indigenous epistemologies as co-constitutive partners in knowledge production, thereby advancing epistemic justice within psychological research and practice.

Advancing the theoretical and practical significance of Kashmiriyat as an indigenous psychological framework calls for a multidimensional and methodologically pluralistic research agenda. Central to this endeavor is rigorous empirical inquiry that prioritizes qualitative, ethnographic, and participatory methodologies capable of capturing the subtle and complex psychological functions embedded within indigenous healing practices, including shrine-centered rituals, mystical poetry, and community solidarity (Bashir et al., 2023; Rafiq & Bashir, 2025). Such methodological rigor is essential not merely for effective application but for advancing Kashmiriyat as a legitimate and innovative theoretical paradigm within global psychology. Mixed-methods approaches offer promise for delicately balancing local epistemologies with structured psychological assessments, thereby skillfully bridging Indigenous knowledge systems and Western scientific paradigms in a culturally sensitive and respectful manner (Pe-Pua, 2015; Trnka et al., 2024).

Complementing this empirical focus, the careful design and implementation of culturally hybrid interventions are paramount. Programs integrating evidence-based biomedical treatments with indigenous healing practices must be coherently developed, systematically evaluated, and scaled when demonstrated effective. These interventions should be contextually grounded, reflecting socio-cultural, historical, and political realities to ensure cultural acceptability, ethical alignment, and therapeutic efficacy across diverse population segments. Early-stage pilot programs blending local idioms of distress with structured interventions show promise; however, extensive evaluation and refinement remain imperative to establish sustained relevance and validity (Bashir et al., 2020, 2025). Importantly, such intervention research advances theoretical debates about the relationship between culture, healing, and mental health efficacy, shifting psychology toward more pluralistic understandings and refining Kashmiriyat as a theory that bridges cultural and clinical knowledge.

Furthermore, it is critical to integrate structural and contextual determinants into mental health research and intervention frameworks. The individual and collective suffering experienced in Kashmir is inseparable from systemic factors such as militarization, restricted mobility, economic deprivation, and entrenched injustice (Zeeshan & Aliefendioğlu, 2024). Such recognition aligns with decolonial calls to embed mental health knowledge within Indigenous frameworks that account for power, history, and structural violence (Botha et al., 2021), and with relational perspectives that situate affliction within kinship, social, and political conflicts (Singh & Sharan, 2023). These insights underscore that any effort to theorize Kashmiriyat as a culturally grounded framework must remain attentive to these systemic realities. Future scholarship must delve into these sociopolitical intersections, elucidating how they shape and mediate psychological and cultural processes, thereby substantiating a holistic paradigm that spans personal, social, and political domains. This line of inquiry is vital for refining Kashmiriyat as a theory attentive to power, context, and systemic forces shaping mental health outcomes.

Community engagement and participatory knowledge production form indispensable pillars of this agenda. Active inclusion of local knowledge holders, practitioners, and community members in research and intervention design fosters culturally consonant, socially responsive, and ethically robust outcomes. These participatory approaches do not merely ensure practical effectiveness; they also advance critical theoretical debates about authority, voice, and epistemic legitimacy in psychological science, fulfilling crucial decolonial imperatives by centering Indigenous voices and challenging hierarchical knowledge production (Beaulieu & Reeves, 2022; Wu et al., 2023; Zinck & Marmion, 2011).

Finally, advancing Kashmiriyat in psychology requires interdisciplinary collaboration, integrative scholarship, and intersectional awareness. Marsico (2015) argues that cultural psychology is inherently developmental, dynamic, and interdisciplinary, demanding theoretical, methodological, and phenomenological integration. Ratner (2008) highlights how cultural, cross-cultural, and Indigenous psychologies often evolve in isolation, yet their comparison reveals complementary insights, underscoring the need to bridge psychology with anthropology, sociology, and political science. Shah and Tilwani (2024) demonstrate that interdisciplinary engagement with resistance literature from Kashmir and Palestine illuminates trauma, resilience, identity, displacement, and oppression, emphasizing the importance of intersectional and gender-sensitive perspectives. Collectively, these studies affirm that Kashmiriyat cannot be developed within a single disciplinary silo but must emerge through integrative, contextually grounded praxis.

Overall, these directions articulate a comprehensive, culturally grounded, and theory-informed roadmap for expanding the role of Kashmiriyat in psychological science and practice, emphasizing empirical rigor, ethical responsibility, and social transformation without sacrificing epistemic humility or complexity. Ultimately, advancing Kashmiriyat as a psychological framework is not only an academic pursuit but also an ethical project aimed at redressing epistemic injustice. By validating and amplifying Indigenous modes of knowing and healing that have long been marginalized within global psychology, this agenda reclaims epistemic agency for local communities and contributes to a more pluralistic, dialogical, and equitable knowledge ecology. Thus, the development of Kashmiriyat embodies a movement toward epistemic justice by restoring balance in whose voices, experiences, and epistemologies define what counts as psychological knowledge.

This article has argued that the neglect of Kashmiriyat, the Valley’s indigenous ethos of communal solidarity, spirituality, and healing, within psychological theory constitutes a profound epistemic injustice that constrains both knowledge production and practical responses in conflict-affected contexts. By critically examining the reductionism inherent in biomedical, trauma-centric, and universalist paradigms, and advancing Kashmiriyat as a cultural psychology rooted in shrine-centered rituals, mystical poetry, and communal caregiving, we demonstrate that resilience in Kashmir is relational, historically situated, and collective. Integrating this framework with decolonial, community, and cross-cultural perspectives not only enriches global psychological theory but also fosters culturally responsive interventions and facilitates the redistribution of epistemic authority toward local communities. Positioning Kashmiriyat as both a theoretical lens and a practical resource exemplifies how psychology can move beyond universalist models to embrace epistemic pluralism, justice, and contextually grounded pathways of healing in societies shaped by chronic violence and dispossession.

Such work demands reflexivity, epistemic humility, and decolonial praxis, where knowledge integration is pursued not as assimilation but as the co-creation of relational worlds. Framed this way, epistemological pluralism becomes more than a methodological stance: it is a theoretical commitment to redistributing epistemic authority, foregrounding Indigenous relational ontologies, and repairing historical epistemic injustice. For psychology, this entails a reconfiguration of theory itself, treating Indigenous knowledge not as supplementary, but as constitutive of a decolonial psychology capable of addressing suffering in its cultural, political, and spiritual dimensions. Beyond repairing historical injustices, this reconfiguration catalyzes new directions for dialogue and integration within psychological theory, challenging the field to rethink both its foundations and its future trajectories.