Showing posts sorted by relevance for query SIKH. Sort by date Show all posts
Showing posts sorted by relevance for query SIKH. Sort by date Show all posts

Sunday, September 24, 2023

India-Canada tensions shine light on complexities of Sikh activism in the diaspora

DEEPA BHARATH
Sat, September 23, 2023 

A woman is consoled as people mourn Sikh community leader and temple president Hardeep Singh Nijjar during Antim Darshan, the first part of day-long funeral services for him, in Surrey, British Columbia, Sunday, June 25, 2023. Nijjar was gunned down in his vehicle while leaving the Guru Nanak Sikh Gurdwara Sahib parking lot. The September 2023 accusation by Canadian Prime Minister Justin Trudeau that India may have been behind the assassination of Nijjar, a Sikh separatist leader, has raised several complex questions about the nature of Sikh activism in the North American diaspora. 
(Darryl Dyck/The Canadian Press via AP, File) (

The shocking accusation this week by Canadian Prime Minister Justin Trudeau that India may have been behind the assassination of a Sikh separatist leader in British Columbia has raised several complex questions about the nature of Sikh activism in the North American diaspora.

Canada is home to the largest Sikh population outside India. There are about 800,000 Sikhs in Canada — roughly 2% of the population. The United States is home to about 500,000 Sikhs. While some Sikhs argue there is widespread support in the diaspora for an independent Sikh state in the subcontinent called Khalistan, others say there is no such consensus.

The debate over support for Khalistan and what activism looks like in the Sikh diaspora has intensified after Trudeau’s accusation that India may have had a hand in the assassination of 45-year-old Hardeep Singh Nijjar, a Canadian citizen shot dead outside the Guru Nanak Sikh Gurdwara in Surrey on June 18.

That information is based on Canadian intelligence as well intelligence from a major ally, according to a Canadian official who spoke on condition of anonymity as they were not authorized to speak publicly. The information is based in part on surveillance of Indian diplomats in Canada.

Nijjar, a prominent Sikh leader in British Columbia, was designated a terrorist by India in 2020 for his alleged links to the Khalistan Tiger Force, a group campaigning for independent Khalistan in the Punjab region of India. The active insurgency ended decades ago, but Prime Minster Narendra Modi's government recently warned that Sikh separatists were trying to stage a comeback and pressed countries like Canada to do more to stop them.

The question of Khalistan or Sikh sovereignty “is not a fringe concept or idea in the community,” said Jaskaran Sandhu, a board member with the World Sikh Organization of Canada, the largest Sikh advocacy organization in that country.

“When you look at Sikh history, it has always been about sovereignty and self-determination,” he said. “Sikh voices calling for an independent state where they can practice their faith freely are getting louder. There is strong support for Khalistan in the diaspora because we have the right to free speech and the right to organize here, while you don’t have that in India.”

India has outlawed the Khalistan movement. Groups associated with it are listed as terrorist organizations under India’s Unlawful Activities (Prevention) Act and are considered a serious security threat by the government. In the U.S. and Canada, Khalistani activism is not illegal and is protected under free speech laws.

Gurpatwant Singh Pannun, general counsel with Sikhs for Justice, has also been listed as a terrorist by the Indian government. The organization was banned by India in 2019.

Pannun has been a leading organizer of the Khalistan Referendum, inviting Sikhs worldwide to vote on whether Punjab should become an independent nation based on religion. Organizers of the nonbinding referendum hope to present the results to the U.N. General Assembly in about two years.

“Sikh sovereignty means having your independent, autonomous state where you have total control of the state’s resources,” Pannun said, adding that Sikhs in India are still forced to live under Hindu laws governing marriage, inheritance and adoption. Pannun faces sedition and a slew of other charges in India and has faced criticism for saying “Indo-Hindus who work against the interests of Canada” should return to India.

Pannun says he worked closely with Nijjar for many years and calls him “one of the dedicated campaigners for Khalistan.”

“He knew his life was in danger,” he said. “We spoke 18 hours before his assassination. But he never took a step back."

Not all agree that Khalistani activism is on the rise in the diaspora. Amandeep Sandhu, India-based journalist and author of “Panjab: Journeys Through Fault Lines,” believes it remains a fringe movement. Even if 200,000 people may have shown up to vote at referendums held so far, that number is small compared to the 30 million Sikhs who live in India and around the world, he said.

While Sikhs who migrated to North America, Australia and the United Kingdom may carry inter-generational trauma and memories of a “brutal Indian state,” they have not become engaged in the fight for Khalistan because they are busy building lives for themselves, Sandhu said.

“Life is hard for migrants," he said. “How much money and resources do you have for Khalistan, a state that remains undefined?”

Neither the Sikh community in India nor the diaspora is monolithic, he said. In India, Sikhs are also among the most patriotic. They are about 2% of India’s population, but form 8% of the nation’s army, and Sikh soldiers are among the nation's most decorated, Sandhu said.

Rajvinder Singh, a New Delhi store owner, said he believes “Khalistan’s ideology has no place in the minds of the Sikhs.”

“I don’t support Khalistan,” he said. “If some foreigners believe in it, what can we do about it? This is a matter for diplomatic discussions. Both countries should work towards becoming better trade partners and not fight over these issues.”

In the diaspora, it is hard to tell how many actually support state separatism, said Anneeth Kaur Hundle, associate professor of anthropology and a specialist in Sikh studies at the University of California, Irvine.

Hundle said that in addition to the Khalistan issue, a lot of recent activism in the diaspora has focused on gaining more recognition for Sikh suffering linked to events of 1984, when Prime Minister Indira Gandhi sent the Indian army to the Golden Temple in Amritsar, the holiest of Sikh shrines, to flush out several key figures in the growing militant Khalistani movement. Months later, following Gandhi’s assassination by her Sikh bodyguards, thousands of Sikhs were killed across north India as the violence spread beyond Amritsar.

“While community members are not in agreement when it comes to what autonomy is or looks like, all Sikhs do want to engage in whatever activism they want without being attacked or killed for it,” she said. “Trudeau, with this statement, has stood up for all activists in the diaspora."

Since Monday, ties between India and Canada have plunged to their lowest point in years as India stopped issuing visas to Canadian citizens and told Canada to reduce its diplomatic staff.

Some say these events are having an impact on the rest of the Indian diaspora and straining relationship with Hindus, who slightly outnumber Sikhs in Canada.

Samir Kalra, managing director of the Hindu American Foundation, said the “resurgence of Khalistani extremism in the diaspora has significantly impacted Indian Americans of all backgrounds and has led to a great deal of fear and insecurity within the community.” He cited “a disturbing trend” of incidents including vandalism at Hindu temples and Mahatma Gandhi statues in Canada and the United States.

“Indian men, women and children have endured intimidation and harassment at India Day festivals in both countries, as well as at a Diwali festival in Canada last year,” said Kalra. He said Indian Americans also have been harassed outside the Indian Consulate in San Francisco, where "Khalistani extremists have frequently shown up and attempted to break into and set on fire the consulate building.”

Cynthia Mahmood, professor of anthropology at Central College in Iowa and an expert on the Khalistani movement, has talked to militants and written about the concept of violence and nonviolence in Sikhism. She holds that it is different from Western ideas.

“In Sikhism, the question is about the fight for justice,” she said. “Sometimes you have to use violence, and sometimes, nonviolence, for self-defense and to pursue justice. The Western polarity of war and peace doesn’t quite apply in the Sikh context.”

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AP journalists Piyush Nagpal in New Delhi and Rob Gillies in Toronto contributed to this report.

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Associated Press religion coverage receives support through the AP’s collaboration with The Conversation US, with funding from Lilly Endowment Inc. The AP is solely responsible for this content.

Incendiary rhetoric on Sikh's murder stokes debate in Canada diaspora

Nadine Yousif - BBC News, Toronto
Sat, September 23, 2023

A pro-Khalistan rally and a counter-protest in Toronto after the murder of Hardeep Singh Nijjar.


A row between Canada and India over the murder of a Sikh separatist has stoked talk of political friction among some Sikhs and Hindus in the diaspora, though others say it's overblown.

After Mr Trudeau's public accusation on Monday that India may have been behind the killing of Hardeep Singh Nijjar on Canadian soil, a clip surfaced on social media showing the head of a US-based Sikh separatist group calling for Hindu Canadians to return to India.

"Indo-Canadian Hindus, you have repudiated your allegiance to Canada and the Canadian constitution," said Gurpatwant Singh Pannun, head of Sikhs for Justice, in a video that was reportedly filmed on 12 September.

"Your destination is India. Leave Canada. Go to India," he said.

The video of Mr Pannun, a dual Canadian-US citizen who was a friend of Mr Nijjar, was widely shared online and in Indian media.

It caught the attention of Chandra Arya, a Liberal member of Canada's parliament.

"I have heard from many Hindu-Canadians who are fearful after this targeted attack," Mr Arya, a Hindu, wrote in a post on X, formerly known as Twitter.

Mr Arya said he believed the comments were made to "divide the Hindu and Sikh communities in Canada". He declined to comment to the BBC.

The exchange laid bare apparent divisions within the Indian diaspora, which Canada's bombshell allegation has done little to alleviate. India denies orchestrating Mr Nijjar's murder.

Tensions were up in the wake of Mr Nijjar's murder. His supporters staged protests across Canada in the wake of his killing, accusing India of being behind his death.

Those demonstrations faced counter-protests from supporters of the Indian government. Posters for the event, which labelled Indian diplomats as "killers", were denounced by New Delhi officials.

India has also spoken out about vandalism targeting Hindu temples in Canada with "anti-India graffiti".

Mr Nijjar was a vocal advocate for the creation of a separate homeland for Sikhs - Khalistan - in the Indian state of Punjab. India has strongly opposed the Khalistan movement, and labelled Mr Nijjar as a terrorist.

In an interview with the BBC, Mr Pannun said his remarks did not intend to target all Hindus, but rather those who align with the interests of the Indian government, which he said happens to be majority Hindu.

Indo-Canadians who spoke to the BBC said that while their community was taken aback by Canada's allegations, they have not experienced threats to their safety or heightened tensions day-to-day.

Canada has a large Indo-Canadian population with deep ties to both countries. There are 1.86m residents of Indian descent in Canada, with diverse religious and socio-economic backgrounds.

Ranbir Grewal, a tech professional in Toronto whose family is Sikh, said his social group is a mix of Hindu and Sikh Canadians - all of whom denounce remarks that Hindu Canadians must leave Canada.

"Those are relatively offensive statements, and they get a reaction, people are talking about it," Mr Grewal said.

Mr Grewal also spoke out against the government of India's recently issued travel advisory for Canada, warning its citizens to exercise "utmost caution" when visiting the North American country because of the potential for violence.

"I've been going about meeting people the same way, my day-to-day life hasn't changed much," he said.

He said he believes any inflammatory remarks are being made to certain factions of the Indo-Canadian community, and do not represent how the majority feel.

Radhika Sharma, a Vancouver-based student who is Hindu, said she views talk of a rift as a "political" issue.

She added that some, including her Sikh friends, have been upset by Mr Trudeau's accusation, as his government has not yet provided evidence publicly to back it up.

"We don't know if it's true or not, but if it is then it should have supportive evidence," she said. "This is just creating a tussle and a war between two great countries."

Rupinder Liddar, a PhD student at McGill University in Montreal, whose research focuses on the Sikh-Canadian community, said she has seen misinformation being spread online, conflating the Khalistan movement with violence or terrorism.

But she said that despite a sense of political divide among some in the Indo-Canadian community, Hindus and Sikhs in Canada have always had close ties.

"There should be no tension between the Sikh-Canadian and Hindu-Canadian communities," she said, "rather this is all about foreign interference in Canada by a foreign government."

Canada-India row puts spotlight on Sikh activism in UK

Aleem Maqbool - Religion editor, BBC News
Sun, September 24, 2023 

Gurpreet Johal's brother was imprisoned on a visit to India and accused of extremist activity

Given the dramatic developments in Canada, where PM Trudeau has said there is credible evidence to suggest India was involved in the killing of a Canadian Sikh, it is unsurprising that rumours now swirl around the deaths of other Sikh activists around the world, including in the UK.

Avtar Singh Khanda, 35, was well known for his support of the creation of a breakaway Sikh homeland, Khalistan.

He died from a sudden illness in Birmingham in June, and some of those close to him insinuate there was foul play involved.

West Midlands Police say they thoroughly reviewed the case and there were no suspicious circumstances and that there is no need to re-investigate.

But British Sikhs have long talked about feeling under undue pressure, as the Indian government has openly demanded that the UK authorities do more to stamp out "extremism" within the community.

Gurpreet Johal is a lawyer and Labour councillor from Dumbarton. He says he entered politics because of what happened to his family.

Six years ago, Gurpreet's brother Jagtar - a well known pro-Khalistan and Sikh rights activist - went to India to get married.

Mr Johal's family says that in the town of Rami Mandi in Punjab, he was forced into an unmarked car. He has been in prison ever since accused of extremist activities.

Jagtar Johal says he was tortured and forced to sign confession statements. It took years for him to be charged and he has never been tried.

"Fair play to Justin Trudeau," says Gurpreet Johal. "The Canadian prime minister has stood up for his citizens, whereas the UK government has failed to do so."

The human rights group Reprieve says it has compelling evidence that Mr Johal's arrest in India followed a tip-off from British security agencies.

British Sikh organisations expressed outrage at that, but also at the fact that even after a UN working group called for the release of Jagtar Johal - saying his detention had been made on arbitrary and discriminatory grounds - the UK government has failed to do the same.

"It seems like the UK government cares more about getting a trade deal with India than it does about its citizens," says Mr Johal.

The Foreign Office has said that calling for Jagtar Johal's release would not help matters and may even make things worse. Prime Minister Rishi Sunak says he is "committed to seeing Mr Johal's case resolved as soon as possible".

There are strong ties between India and the UK, but the issue of Sikh activism in Britain is frequently raised by Indian officials.

In March this year, Prime Minister Modi's administration expressed its concern when Sikh rights and pro-Khalistan protestors vandalised the Indian High Commission in London during a demonstration. The Indian government reiterated its frequent call for Britain to deal with "extremism".

After its peak in the 1980s, support for a breakaway Sikh homeland waned in India, with all major political parties strongly opposed to the idea. But it has seen a resurgence in recent years, particularly in the Sikh diaspora.

For the most part, pro-Khalistan support in the UK has taken the form of peaceful activism, and the tension between Delhi and London can sometimes be over what constitutes "extremism" and what is freedom of political expression. But there have been occasions when violence has been used.

In 2014, while on a visit to London, retired Indian general Kuldeep Singh Brar was attacked and had his face and throat slashed with a knife.

In 1984, at a time of growing unrest and agitation for a Sikh state, Lt Gen Brar had led the Indian army's attack on the Golden Temple in Amritsar. It is Sikhism's holiest shrine, but at the time it was also where leading separatists had taken residence.

Hundreds of Sikhs were killed in the Golden Temple operation; among them separatists but also large numbers of pilgrims packed into the complex on what was a Sikh holy day.

It was a pivotal moment. In revenge four months later, Prime Minister Indira Gandhi was assassinated by her Sikh bodyguards, precipitating widespread anti-Sikh riots across India in which thousands died.

To some extent, these events still have a profound impact on Sikh consciousness.

Lt Gen Brar survived the London knife assault in 2014 and his attackers, including a British Sikh who lost his father and brother in the Indian army operation on the Golden Temple, were imprisoned.



Pro-Khalistan activism has been mostly peaceful, such as this protest in Canada

But, as well as the imprisonment of Scottish Sikh Jagtar Johal, many British Sikhs cite other incidents from recent years as evidence that theirs is a community under pressure because of demands being made by Delhi.

In 2018, there were raids carried out on the homes of five Sikh activists in London and the Midlands.

No charges were ever brought, but Sikh groups here have said the fact that details of the raids appeared in the Indian media that had not been made public by the British police suggests that Delhi had a hand in the operation.

Just this year, British Sikhs across the political spectrum shared their confusion and concern about the findings of a recent review into Britain's faith landscape by the UK government's Faith Engagement Advisor, Colin Bloom.

After years of research, Mr Bloom devoted more of his final report to Sikh "extremist and subversive activities" than it did to Muslim, far right and Hindu extremism combined.

Many Sikh leaders said publicly that they felt the report's findings were a message to Prime Minister Narendra Modi's administration, that has long been vocal about the fact it wants the governments of countries with large Sikh populations - particularly Canada, Australia and the UK - to do more to counter Sikh activism.

Last month, the UK Home Office announced a further £95,000 to tackle the issue of "pro-Khalistani extremism".

Calls for Khalistan separatism may have diminished over recent decades in India, but the issue continues to cause tensions and divisions among British Sikhs, with prominent voices in the community who do not support the creation of a Sikh homeland sometimes receiving online intimidation.

But it appears these often polarised sections of the community are coming together in their concern about misrepresentation.

"The Sikh community has integrated into British society and is known for its educational attainment and its seva (selfless service)," says Jagbir Jhutti Johal OBE, professor of Sikh Studies at the University of Birmingham. Though she does not discuss it, Professor Johal is one of those who has previously faced the ire of pro-Khalistanis. But of late, she has been deeply troubled by pressure she feels is being put on the whole community.

"This recent scrutiny as a result of the Indian and UK Government's focus on 'extremism' is unfairly creating a negative impression of the community. That's causing many Sikhs to question the intentions of both governments," she says.

Professor Johal warns that all the focus and talk in recent years of tackling Sikh extremism here is potentially unhelpful and counterproductive.

The UK's tactics and the news from Canada will be raising concerns for younger Sikhs, she says. They may not have been interested before but they will now study the concept of Khalistan, the alleged human rights abuses against Sikhs and the restrictions on freedom of expression.

Monday, June 27, 2022

Norwich Sikh independence celebration is criticized by Indian residents


Claire Bessette, 
The Day, 
New London, Conn.
Sun, June 26, 2022 

Jun. 26—NORWICH — City leaders and state legislators are in the middle of a bitter rift between Sikhs and a group calling itself "Indian American Community of CT" concerning the city's support of an April 29 celebration of Sikh Independence Day.

Since that day, emails, texts, angry phone calls and letters have circulated by Indians demanding that Norwich Mayor Peter Nystrom and the City Council rescind their proclamation declaring April 29 as Sikh Declaration of Independence Day.

Similar demands have been made of state legislators to revoke a General Assembly citation started by state Sen. Cathy Osten, D-Sprague, and signed by the Norwich delegation and state legislative leaders.

A petition on www.change.org asks the Connecticut General Assembly to rescind its citation in support of the Declaration of Sikh Independence Day. The petition had 747 signatures as of Friday afternoon.

Sikh community leaders, including the World Sikh Parliament, have fired back with their own emails, videos, links to articles describing atrocities against Sikhs allegedly supported by the Indian government. A petition started by Norwich Sikh community leader Swaranjit Singh Khalsa on www.change.org asks that U.S. lawmakers, including President Joe Biden, "must allow Sikh history to be celebrated and acknowledged in U.S." That petition had 737 signatures by Friday afternoon.

The Indian American Community of CT claims that the General Assembly and Norwich are illegally interfering with U.S. international affairs. The group accused the World Sikh Parliament, which ran the April 29 event program, of having ties to Sikh terrorist organizations. Norwich and state leaders have been "misguided by fringe organizations with nefarious intentions," said one email sent by Vikram Bhandari of Wilton and signed only by Indian American Community of CT.

The group called the independence celebration of the 1986 declaration of independence by Sikhs for an independent state of Khalistan, "uncalled for recognition of a separatist movement calling for the breakup of India."

The email contained links to published articles about the 1984 assassination of Indian Prime Minister Indira Gandhi by two Sikh bodyguards and the bombing of an Air India passenger jet on June 23, 1985, allegedly by Sikh extremists.

Notably, the email sent Monday, June 20 to Norwich Mayor Nystrom and City Council members was not sent to Alderman Singh Khalsa, whom is a Sikh. He said he was not surprised.

"They don't like Sikhs, and it's very painful for them to see me as elected official," Khalsa said in response to the slight.

Khalsa and other Sikh leaders accused the Indian consulate in New York of stirring up the controversy in Connecticut. Khalsa's email responses contain links to articles describing an Indian government "disinformation" campaign against Sikhs and Indian government military actions against Sikhs, including the June 1984 military assault on a Sikh temple, and the widely labeled "Sikh genocide" riots against Sikhs in November 1984 following Indira Gandhi's assassination.

Khalsa cited a book that claims the Air India bombing was planned by the Indian foreign intelligence agency to blame Sikhs.

Khalsa said Sikhs view the Punjab region as the Sikh homeland occupied by India. Khalsa said the 1986 Sikh Declaration of Independence in Amritsar Punjab was "made in peaceful manner among 500,000 people." He said the April 29 Norwich anniversary celebration likewise was peaceful.

"Sikh nation seeks peaceful resolution with India and just wanted their right of self-determination," Khalsa said in an email to The Day last week.

On Friday, Khalsa said Sikh leaders are working to set up a meeting with officials at the U.S. State Department to file a written complaint against Indian consulate of New York "and all parties involved in it."

Reactions to the demand by the Indian American Community of CT's request that the citation and city proclamation be revoked are mixed.

Norwich Mayor Peter Nystrom staunchly defended the city proclamation and support for the local Sikh community. Nystrom said more than 25 Sikh families live in Norwich and are peaceful, productive members of the community. Nystrom said he has read about violent attacks and political persecution against Sikhs and Sikhism in India.

"We have Sikh residents living in the city of Norwich who are kind, peace-loving families," Nystrom said. "This is an argument between people that can never be settled, not even by us and our resolutions."

On May 24, state Senate Majority Leader Bob Duff, D-Norwalk, Deputy Senate Majority Leader Matthew L. Lesser, D-Middletown, and state Sen. Saud Anwar, D-South Windsor, issued a joint letter clarifying their position regarding the citation "perceived as challenging the sovereignty of India." The letter stated the citation "mistakenly" included their names as introducers and said they were grateful to the Consul General of India for the chance to clarify their position.

"As state senators, we each represent large and diverse Indian American communities," the letter stated. "We support continuing friendship between the people of India and the residents of Connecticut."

Duff issued a separate letter June 1 saying he did not authorize his signature and was not aware of the citation at the time.

Republican state Rep. Doug Dubitsky, R-Chaplin, whose district includes Norwich, wrote in a June 9 letter to state Rep. Harry Arora, R-Greenwich, an immigrant from India, that Dubitsky too did not give permission for his name to appear on the citation. But Dubitsky's letter explained that it is common practice and courtesy for a legislator to include the names of fellow legislators representing that municipality on celebratory citations.

"When I present a citation in the Norwich area, I typically ensure that the names of the other Norwich delegation members are on the citations, even if they had no involvement in the subject matter of the citation. It is a common courtesy among legislators," Dubitsky wrote.

Dubitsky compared the Sikh-India controversy to an effort several years ago in the state legislature to support the people of Northern Ireland in their fight against British rule. Saying he "truly did not know who was right and who was wrong in that conflict," Dubitsky declined to support the move.

"If I had been asked in advance about adding my name to the Sikh Independence citation, I likely would have taken that same position," Dubitsky wrote.

Like Nystrom, Osten strongly defended the Sikh citation and said her office sent requests to legislative staffs of all Norwich legislators and Senate leaders Duff, Lesser and Anwar for support of the 36th anniversary of the declaration of Sikh independence. Osten said she has been issuing citations for the past several years for the anniversary, and this was the first time the citation has drawn controversy.

"I'm not retracting mine," Osten said. "I've done this for the past five or six years. Apparently, this has become a political issue this year. I'm not disrespecting either side in this issue. They think that this is the state government taking sides. It is not. It's a citation. it's a legislative document, not government action."

c.bessette@theday.com

Tuesday, November 05, 2024

 

Sikhs’ Sixth Guru Hargobind Ji’s Doctrine Of Miri-Piri: Champion Of Justice And Equality – OpEd

Sikh Guru Hargobind Ji. Credit: Unknown author, Wikipedia Commons


By 

Guru Hargobind Ji, the sixth Guru of the Sikhs, introduced a transformative vision to Sikhism that fortified its foundations in the face of tyranny and injustice.


Being the son of Guru Arjan Dev Ji, the first martyr in Sikh history, Guru Hargobind was profoundly influenced by a pressing imperative to safeguard Sikh community and uphold the fundamental principles of Sikhism, which include compassion, equality and justice. Guru Hargobind Ji established a robust Sikh identity through his principles, policies, and institutions, enabling it to endure oppression while championing dignity and human rights.

Sikhism: Foundational Tenets

Sikhism represents a significant spiritual and philosophical traditions which were originated in Punjab within the Indian subcontinent in the late 15th century. Sikhism, a faith that has arisen in comparatively modern times among the world’s principal religions, is remarkable for having attracted a global following of around 25 to 30 million adherents. The Sikh faith originates from the profound teachings of Guru Nanak (1469–1539), the first of the ten Sikh gurus, whose insights were further developed by his revered successors. Guru Gobind Singh, the tenth guru, declared the  Guru Granth Sahib to be the eternal guru, thus bringing an end to the succession of human gurus and establishing the scripture as the supreme religious text for the Sikh community. 

Sikhism emerged within a milieu characterized by significant religious persecution, particularly during the Mughal era, a period that saw the martyrdom of like Guru Arjan and Guru Tegh Bahadur. The events previously mentioned acted as a significant impetus for the formation of the Khalsa by Guru Gobind Singh in 1699, a revered congregation of “saint-soldiers” dedicated to the honorable mission of protecting religious liberty and the integrity of faith. The deep and complex tenets and rituals of Sikhism act as a wellspring of motivation and collective harmony for its followers. 

The Sikh traditions posit that God is formless yet accessible; defined by fearlessness, free from adversaries, self-originating, and transcending the limitations of birth and time. The esteemed scripture, referred to as Sri Guru Granth Sahib, articulates the intricate essence of the Divine with remarkable profundity. This fundamental conviction in a singular God inherently leads to the essential principle of equality among all people, surpassing differences in race, religion, gender, and social status. Proponents of Sikhism assert that every person holds equal value in the eyes of the God; this sacred doctrine champions the equality of genders, the affluent and the impoverished, and the rights of individuals irrespective of racial distinctions. Thus, it is a fundamental principle of Sikhism that individuals from various faith traditions can achieve a connection with the Divine, as long as they sincerely follow the true path of their own beliefs. 

The essential principles of Sikhism, as expressed in the revered Guru Granth Sahib, include a deep reverence for the One Creator (Ik Onkar), the intrinsic unity and equality of all people, the dedication to selfless service (Sevā), the steadfast quest for justice (Sarbat Da Bhala—the well-being of all), and a strong adherence to integrity in personal behavior. Sikhism upholds the principle of equality among all individuals, irrespective of their background or social standing. This message was imparted by all Gurus, who championed a society devoid of caste distinctions, where no individual held superiority over another and where the rights of others were to be respected and safeguarded. The Sikh Gurus championed the rights of every individual, irrespective of their religion, caste, gender, or race. They upheld the principle of liberty for everyone to exist unencumbered by excessive interference or limitations. 


The relationship between the Sikhs and the Mughals experienced a significant transformation in 1606, marked by the martyrdom of Guru Arjan Dev Ji. The execution of the fifth Guru Arjan Dev, by Emperor Jahangir during his reign (1605-1627), signified the onset of a period characterized by the persecution of Sikhs, whose beliefs posed a challenge to the prevailing religious bigotry  of the Empire. Guru Hargobind Ji was deeply influenced by the tragic martyrdom of Guru Arjun Dev Ji, which motivated him to adopt a proactive stance that transformed the community’s view on oppression. A notable shift from the nonviolent approaches of his predecessors, Guru Hargobind emphasized the importance of armed resistance upon recognizing that mere moral courage could not adequately protect the community. This adaptable approach not only safeguarded Sikhism but also positioned the community as a formidable defender of human rights and justice. This tradition was further reinforced by Guru Teg Bahadur, who gave his life to protect the Kashmiri Pundits from the persecution imposed by the Mughal regime. 

The Sikh Gurus bequeathed a profound legacy to the followers, urging them to maintain elevated moral standards and to embrace personal sacrifice in the defense and preservation of these noble principles. Guru Arjan Dev, Guru Tegh Bahadur, and Guru Gobind Singh exemplify this principle remarkably who sacrificed for the larger interest of the followers. These sacrifices/martyrdoms exemplified the Sikhs’ capacity to confront oppression and tyranny with steadfast and resolute determination.

Guru Hargobind Sahib: Early Life 

Guru Hargobind, born in Gurū kī Waḍālī on June 19, 1595, was the sole offspring of Guru Arjan, the fifth Guru of the Sikhs. Guru Hargobind was instructed in religious teachings by Bhai Gurdas and honed his skills in military swordsmanship and archery under the guidance of Baba Budda. During his formative years, he was deeply immersed in the hymns resonating within the  Harmandir Sahib complex in Amritsar. On 25 May 1606, the fifth Guru, Arjan, designated his son Hargobind as his successor, instructing him to establish a military tradition aimed at safeguarding the Sikh religion and its adherents. On the 30  May, 1606, he faced arrest, endured torture, and ultimately met his demise at the hands of Mughal Emperor Jahangir. The succession ceremony of Guru Hargobind took place on 24 June, 1606, during which he donned two swords symbolizing his spiritual and temporal authority. 

Relations Between Sikh Gurus and Mughals 

The spiritual and socio-political impact of the Sikh religion in Mughal India transformed the dynamics between the Sikh Gurus and the Mughals, shifting it from a state of coexistence to one of conflicted ones. Guru Nanak, the first Sikh Guru, advocated for peace and spirituality while maintaining a stance of non-opposition towards Mughal governance. He stood against injustice, as evidenced by his reaction to Babur’s invasions. Given that Sikhism emerged as a devotional movement, Emperor Akbar exhibited a degree of tolerance towards its followers. The early Sikh Gurus successfully nurtured their community and identity within the framework of Akbar’s pluralistic approach. The circumstances underwent a significant transformation during the reign of Jahangir. Guru Arjan, the fifth Guru, ardently supported Prince Khusrau and steadfastly declined to alter Sikh scripture, a stance that ultimately culminated in his martyrdom. Following his martyrdom, Sikhism adopted a defensive stance in response to Mughal oppression. Guru Hargobind, the successor of Guru Arjan, adeptly intertwined spiritual guidance with a stance of political defiance. He urged Sikhs to take up arms for self-defense, confronting Mughal forces and solidifying the Sikh community as both a religious and political entity. 

Guru Tegh Bahadur and his contemporaries opposed Mughal authority, particularly in response to Aurangzeb’s coercive conversion efforts. The execution of Guru Tegh Bahadur stands as a poignant testament to the Sikh commitment to religious freedom and the resistance against tyranny, particularly in his defense of Hindu rights. His martyrdom fortified the Sikhs’ determination to withstand persecution and uphold their autonomy. 

The 10th Guru Gobind Singh established the Khalsa, a brotherhood of warriors committed to upholding justice and faith, thereby militarizing the Sikhs. The Khalsa valiantly resisted Mughal oppression through direct confrontations. The rebellion led by Banda Singh Bahadur established Sikh governance in Punjab, thereby laying the foundation for the Sikh Empire. The resilience of Guru Gobind Singh served as a profound source of inspiration. The interactions between Sikhs and Mughals significantly influenced Sikhism, establishing it as a movement characterized by justice, bravery, and self-determination, while simultaneously crafting the Sikh identity through spiritual practices and a steadfast opposition to injustice. 

Guru Hargobind Sahib’s -Doctrine of Miri-Piri

Guru Hargobind Ji’s introduction of the concept of two swords (Miri-Piri) concept established the foundation of his leadership, providing a dual mandate that balanced temporal power with spiritual responsibilities. By wearing two swords, one representing Miri (temporal power) and the other Piri (spiritual authority), Guru Hargobind sent a clear message to both Sikhs and the ruling Mughals: spiritual principles alone were insufficient in a world that ignored moral persuasion and allowed oppression to thrive. Instead, a full and just life necessitated both spiritual discipline and a willingness to defend oneself and others. Guru Hargobind Ji instilled in Sikhs a sense of moral duty through Miri-Piri, teaching them that self-defense and protecting others were sacred responsibilities rather than acts of aggression. This vision inspired Sikhs to become Saint-Soldiers, people who combined spiritual knowledge and martial discipline. This dual role strengthened the Sikh community’s resistance to tyranny and provided an alternative social model in which spiritual progress coincided with active participation in worldly affairs.

In 1606, Guru Hargobind Ji founded the  Akal Takht, or the “Throne of the Timeless One,” opposite the  Harmandir Sahib in Amritsar. The Akal Takht emerged as the inaugural seat of sovereign, independent temporal authority in Sikhism, enabling the Guru to resolve temporal matters and issue hukamnamas (directives) for the Sikh followers. The Akal Takht, by creating an institution free from Mughal influence, emerged as a center for Sikh autonomy, representing a distinctive fusion of spiritual leadership and secular authority.

The Akal Takht exemplified Guru Hargobind Ji’s profound dedication to justice, liberty, and equality. He convened councils, rendered legal judgments, and guided Sikhs in social and military affairs. By aligning Sikh leadership with principles of justice and moral authority, the Akal Takht emerged as a symbol of resistance against oppression. The enduring significance of the Akal Takht in Sikhism highlights the persistent legacy of Guru Hargobind’s principles, positioning it as a bastion for the advocacy of the oppressed and marginalized.

The legacy of Guru Hargobind Ji as a champion of human rights and dignity is evident in his unwavering resistance to Mughal despotism. Throughout his tenure as Guru, he faced numerous Mughal assaults and invasions. Instead of yielding to oppression, Guru Hargobind organized and trained a military contingent, enabling the community to protect itself. This decision established a precedent for resistance against oppression, positioning the Sikh community as a potent symbol of resilience for other marginalized groups under Mughal rule.

Guru Hargobind conveyed that the struggle for justice and dignity is universal. He directed his adherents to perceive self-defense as an obligation rather than an individual entitlement. By fostering an ethos of seva (selfless service) within the Sikh community, he guaranteed that armed defense was utilized solely to protect the vulnerable and uphold justice, rather than for personal advantage. His actions reverberated among other marginalized groups throughout India, galvanizing a unified opposition to the Mughal Empire’s religious intolerance and political despotism. 

Guru Hargobind Ji’s notable act of liberation involved the release of 52 Hindu kings from Gwalior Fort, an event now observed as Bandi Chhor Divas. Guru Hargobind’s spiritual influence was further intensified when he conditioned his release with the liberation of 52 kings who had been unjustly imprisoned by Emperor Jahangir with him. Bandi Chhor Divas is a lasting testament to Guru Hargobind’s commitment for the protection of justice and human rights. His actions went beyond personal liberation, emphasizing his dedication to liberation of others from the shackles of oppression. The Sikh tenets of universal brotherhood and the Guru’s doctrine of equality and justice were exemplified by this demonstration of moral fortitude and compassion. Bandi Chhor Divas is now observed not only as a Sikh festival, but also as a symbol of the triumph of truth over oppression, justice, and resistance. 

Vision of an Egalitarian Society

In addition to his political and military endeavors, Guru Hargobind Ji pursued the traditions of establishment of langars community kitchens), where individuals from all castes and social standings shared meals. His focus on selfless service underscored the significance of altruism in enhancing societal welfare and guaranteeing equitable resource distribution. The egalitarian principles espoused by Guru Hargobind Ji stood in sharp opposition to the social hierarchies upheld by the ruling elite. Through the cultivation of a society that granted respect and dignity to every individual, he confronted the dominant conventions of his era and established the groundwork for a community rooted in equality, compassion, and solidarity. This embrace of diversity is fundamental to Sikh identity, emphasizing the belief that spirituality is deeply connected to social responsibility and the protection of human rights.

The life and leadership of Guru Hargobind Ji catalyzed a transformation within Sikhism, evolving it from a spiritual community into a vigorous advocate for justice. The introduction of Miri-Piri transformed the Sikh identity, inspiring Sikhs to seek both spiritual enlightenment and active participation in worldly matters. This dual function fortified the community’s determination, empowering it to withstand oppression and safeguard the marginalized. The Guru’s focus on self-defense as a revered obligation, coupled with his founding of the  Akal Takht, equipped Sikhs with the necessary institutional and ideological structures to uphold their resistance against oppression. The policies he implemented had a significant impact on later Sikh Gurus, especially Guru Gobind Singh Ji, who codified the Sikh martial tradition through the creation of the Khalsa. The principles imparted by Guru Hargobind to his disciples remain relevant, inspiring Sikhs across the globe to exemplify compassion, bravery, and fortitude.

Conclusion

The profound leadership of Guru Hargobind Ji remains a guiding force in the Sikh tradition, fostering a deep dedication to justice, equality, and the protection of human rights. Through the promotion of a harmonious existence characterized by Miri-Piri, the defense of human dignity, and the advancement of egalitarian principles, he established the groundwork for a robust Sikh community ready to face oppression in its various manifestations. His teachings serve as a reminder that spirituality is an active endeavor, intricately linked to the principles of justice and compassion in our engagement with the world. The legacy of Guru Hargobind as a champion of freedom, advocate for social change, and protector of rights surpasses his era, providing an enduring framework for addressing injustice and promoting a society that embraces inclusivity. In a society that persistently confronts challenges of injustice and disparity, the life and teachings of Guru Hargobind serve as a profound reminder of the lasting significance of bravery, empathy, and an unwavering dedication to the dignity of all individuals.


Dr. Bawa Singh

Prof. (Dr.) Bawa Singh has been teaching at the Department of South and Central Asian Studies, School of International Studies, Central University of Punjab. He holds a Ph.D. in Political Science from Panjab University. He has extensive teaching and research experiences and has held various academic roles. Prof. Singh has held key administrative positions, including Head of the Department and Dean of the School of International Studies. His research interests include the geopolitics of South and Central Asia, Indian foreign policy, regional cooperation, and global health diplomacy. He has led significant research projects, including an ICSSR-funded study on SAARC's geostrategic and geo-economic role. Singh has published 61 papers, 15 book chapters, 100 commentaries, and two books published by Routledge and Springer Nature.