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

 November 1, 2024  

By Dr. Bawa Singh

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.

Why Is South Asia So Involved in the Israel-Palestine Conflict?

Caracal
October 1, 2024

Photo Credit: Nikkei Asia

There are countless problems to be fixed in the poor South Asian countries, including India, Pakistan, Sri Lanka, Bangladesh, Maldives, and Nepal. Even though they have different positions and perspectives, they all struggle with poor living conditions, lack of employment, corruption, political dynasties, and more. While these issues dominate the daily lives of their populations, they are increasingly focused on a different concern: the Israel-Palestine conflict, which they seem to adopt as their own. In India, society is divided between pro-Israel and pro-Palestine supporters, and it has become a heated topic in Pakistan, where pro-Israel sentiment is almost unthinkable, but people have taken to the streets in support of Palestine. On September 29, pro-Hezbollah protesters clashed with police in the streets of Karachi, Pakistan’s largest city, after demonstrators attempted to reach the U.S. Consulate. The police fired tear gas as protesters threw stones and attempted to breach barriers. A similar wave of unrest is also rising in Bangladesh. Why? Why are these countries so deeply involved in this conflict?

The answer is clear and specific: religion. South Asia is deeply intertwined with religion. Both the population and administration are heavily influenced by religious beliefs. The region, which is the birthplace of prominent religions like Hinduism, Buddhism, Jainism, and Sikhism, is also home to around 600 million Muslims. Clashes between followers of Indian religions and Islam, as well as intra-Islamic conflicts, are common in these countries. Since Palestine is an emotional issue for Muslims globally, it has always featured prominently in South Asian society and politics. The Islamic countries in the region—Pakistan, Bangladesh, and the Maldives – harbor strong animosity toward Israel. Every incident in Gaza and the West Bank brings people to the streets, sparking anti-Israel protests. Calls for tougher actions by their governments against Israel, as well as protests against Western embassies and consulates, are common in these nations. Fundamentalist and terrorist groups unite in their anti-Israel stance, advocating for the boycott of Israeli products. Politicians in these countries are often reluctant to engage with Israeli officials because, regardless of their achievements, they risk being labeled as anti-religious or anti-national. The ongoing events in Gaza and Lebanon have further fueled hatred towards Israel among the population. Many Pakistanis believe that, as a nuclear power, Pakistan could do more to support groups fighting the holy war against Israel by supplying weapons, and they are willing to join the fight. A similar sentiment prevails in Bangladesh. Many believe that if the current conflict escalates into regional wars, people from Pakistan and Bangladesh, who are largely poor, unemployed, but deeply religious, could be recruited by these groups.

In India, the situation is more complex. The socialist, communist, and Islamist parties, which rely on the votes of the more than 15 million-strong Muslim population, have consistently raised the Israel-Palestine issue in the public sphere. The Indian National Congress (INC), the grand old socialist party that led the government for most of independent India’s history, supported the two-state solution, recognizing both Israel and Palestine. However, the party and its government gave a clear preference to Palestine and its leaders, who were often celebrated as revolutionaries, with the Indian media also contributing to India’s pro-Palestine stance.

However, when Narendra Modi and his Bharatiya Janata Party (BJP), a Hindu nationalist party, came to power in 2014, the situation changed dramatically. While the government did not abandon the two-state solution, it shifted away from its pro-Palestine stance and gave more support to Israel. Modi, who developed a personal friendship with Israeli Prime Minister Netanyahu, strengthened the relationship on a national level as well. Consequently, the Indian government became more aggressive in countering pro-Palestine narratives, promoting India’s historical ties with Jews, and pushing a more pro-Israel perspective.

Cities in India that once saw massive rallies in solidarity with Palestine now witness almost no demonstrations for the cause. As the public became more educated about the Israel-Palestine conflict from its roots, many began to see Palestine as primarily an Islamist issue. As a result, Islamist organizations in India no longer receive the widespread public support they once did, causing significant disappointment among the country’s Muslim population

This evolving landscape of distrust and fundamentalism has become another major concern in the region. South Asia has no direct connection to the Israel-Palestine conflict beyond religious ties, but it is now causing further divisions within societies, most visibly in India. India’s shifting stance towards Israel has generated significant discontent among its Islamic neighbors, causing their hatred for Israel to also evolve into hostility towards India. This is clearly evident in social media spaces, where Indian groups and those from neighboring Islamic countries are often in conflict. As always, this deepens the divisions within societies that are already fractured by religious views. Therefore, we can say that, aside from Israel and its immediate neighbors, South Asia is also heating up under the mounting tensions between Israel and Hezbollah.

Surrey, B.C., Vaisakhi parade draws Sikhs from around the world

CBC
Sat, April 20, 2024 

More than 550,000 people attended a Vaisakhi parade in Surrey on Saturday, with organizers saying it is the largest such celebration in the world. (Allistair Brown/CBC - image credit)

More than half a million people attended a Vaisakhi parade in Surrey, B.C., on Saturday, which organizers say is the biggest celebration of the Sikh festival in the world.

The Surrey Khalsa Day Vaisakhi Parade began at the Gurdwara Dashmesh Darbar Temple on 85 Avenue Saturday morning, and the parade wound its way through several city streets over the next few hours.

Surrey RCMP estimated more than 550,000 people attended the parade, according to an emailed statement sent around 3:30 p.m. PT on Saturday afternoon.

Vaisakhi celebrates the creation of the order of the Khalsa in 1699, a defining moment in Sikh history that gave the Sikh faith its final form. It is a holy day that marks the New Year, according to festival organizers.

The festival is marked by colourful processions, as well as the practice of serving free meals to the community in acts of seva and langar, two significant aspects of the Sikh religion.

Sharing food, particularly with those who are less fortunate, is a central belief in Sikhism. (Maurice Katz/CBC)

Festivities, including floats, food and music, are open to people of all cultures and drew Sikhs from all over the world to Surrey.

Amandeep Kaur says she travelled from the Sikh-majority Punjab region of India to attend the parade on Saturday.

Kaur said, amid crowds of people, that "joy and togetherness" made it feel like home.

Imran Hayre says she missed last year's parade — the first to take place after three years of COVID-19 restrictions — and wanted to make sure she was there this year.

"Surrey is such a multicultural place and it's amazing to see people coming together," she told CBC.

Vaisakhi marks the New Year in the Sikh faith and celebrations are open to people of all cultures, organizers and attendees say. (Maurice Katz/CBC)

Hayre was helping serve thousands of pakoras (fritters) at the festival, and says family in Victoria and Bellingham, Wash., came to town as well.

"It's a beautiful thing that so much of our community has immigrated to this country and we can make such a loving thing happen in our new country," she told CBC.

The importance of Vaisakhi as a day for religious reflection and expression was a central theme for many in attendance.

Several Sikh organizations in B.C. expressed concern earlier this month when Surrey Mayor Brenda Locke said "700,000 people partying for a day is a lot of fun" when referring to the celebrations.

Members of the Sikh Motorcycle Club walk and ride in the Vaisakhi parade on Saturday. (Maurice Katz/CBC)

"Khalsa Revelation Day is a faith celebration, not a party," the Sikh Community of B.C. wrote in a post on X, formerly known as Twitter, on April 10.

"Her misrepresentation of the event is disappointing and irresponsible," the post read.

Sikh Americans, citing ‘transnational repression,’ vote for an independent homeland

(RNS) — More and more Sikh Americans are fearful about an ‘alarming rise’ in transnational repression, according to several Sikh advocacy organizations.
Tens of thousands of Sikhs rally near San Francisco City Hall for the California Khalistan Referendum, Jan. 28, 2024, in San Francisco. (Photo courtesy of Karam Singh)

February 1, 2024
By Richa Karmarkar

(RNS) — Last Sunday (Jan. 28), more than 120,000 Sikhs of all ages and occupations took part in a historic referendum in San Francisco on the creation of an autonomous homeland in northwestern India. They braved hourslong lines after already long commutes, in many cases from neighboring states, to reach the polling place in the City by the Bay.

These Sikhs, almost all of them U.S. citizens and residents, were voting aspirationally for the creation of Khalistan — a hoped-for but nonexistent “land of the pure” that would stand separate from the nation of India.

Organized by Sikhs for Justice, an activist group that is banned in India, the vote was aimed at raising the profile of Sikh efforts to convince the government of India to allow Punjab, the state where the Sikhi faith was born, to secede.

Though only symbolic, the vote for self-determination, said Harjeet Singh, a Seattle resident who voted in the referendum, was taken to “shake up and wake up” the Indian government to take accountability for their “historical oppression” and hold a binding referendum in Punjab.

Harjeet Singh at San Francisco City Hall, Jan. 28, 2024. 

(Photo courtesy of Harjeet Singh)

“There are people who are proposing a solution to a problem. Now they have launched a peaceful, democratic expression of their will through a referendum,” said Singh. “This is a beautiful way to show that Sikhs as a community, we are not happy with the system, and we want change.”

The vote is especially timely, say Sikh advocates, after recent incidents outside of India of surveillance, intimidation and censorship of dissidents, or what several Sikh advocacy organizations refer to as “transnational repression.”

In June of last year, Canadian Prime Minister Justin Trudeau accused the Indian government of involvement in the assassination of Sikh activist Hardeep Singh Nijjar in a Surrey gurdwara parking lot. In November, the U.S. Department of Justice unsealed a document revealing an attempted assassination of a Sikh separatist leader in New York — this time the legal adviser of Sikhs for Justice, Gurpatwant Singh Pannun, who was present at the referendum.

More and more Sikh Americans are fearful about an “alarming rise” in such incidents, which Kavneet Singh of the Sikh American Legal Defense and Education Fund said are “indicative of a broader, more systematic threat to the basic human rights of American citizens and residents.”

Bobby Singh, a member of Sikhs for Justice, was reportedly warned by the FBI for his own safety after the organization was informed of a credible threat to his life.

On Tuesday, SALDEF announced that four U.S. House members — including Illinois Rep. Raja Krishnamoorthi and Washington Rep. Pramila Jayapal, both Indian-American — are co-sponsoring a bill that would offer greater resources and expanded protections for the minority community.

The United States Commission on International Religious Freedom published a statement in December denouncing the “severe escalation of India’s efforts to silence religious minorities and human rights defenders both within its country and abroad.”

On Friday, the FBI released a public service announcement in the Punjabi language, warning citizens of the increase in threats.

The FBI “is reaching our community particularly in the language they speak, getting to them at their very core and heart,” said Kavneet Singh. “This is very clearly showing that they see our community, and that this is a legitimate issue.”

While the referendum organizers expected tens of thousands to come out for the vote, the massive turnout in San Francisco meant that some 30,000 voters were turned away. A second vote will occur on March 31.

Karam Singh, a board member for the California Sikh Youth Alliance, says the turnout ”unequivocally” demonstrated where Sikhs in America stand on the Khalistan issue.

“At the end of the day, this is a political grievance,” he said. “It’s a matter of persecution. It’s a matter of a community feeling neglected. Even if it was an advisory vote, even if it was non-binding, it was still a statement that Sikhs are not safe in India, and they firmly believe in independence.”


Sikhs rally near San Francisco City Hall for the California Khalistan Referendum, Jan. 28, 2024, in San Francisco. (Photo courtesy Harjeet Singh))

The 26-year-old graduate student drove two hours to cast his ballot, feeling a responsibility as a Sikh raised in the U.S. to “share the stories of pain and violence” that older generations, many of whom fled political persecution for supporting Khalistan, “didn’t have the tools to tell.”

“Sikhs from a very young age are taught a history of valor and honor,” he said. “That history is always a part of us. Although we are victims of genocide, at the same time, we’re also survivors. Sikhs see this as continuing that lineage of resistance. That history has a big part of Sikh psyche in America and even among young people.”

Tensions between Sikhs and the Indian government can be dated back to Indian independence in 1947, when support for the Khalistan movement gained traction against the backdrop of a division of Punjab into two parts — one in predominantly Muslim Pakistan and one in Hindu-majority India. In the resulting unrest, scholars estimate, 200,000 to 2 million people died, and up to 20 million were displaced.

In the 1980s, India’s then-Prime Minister Indira Gandhi ordered an army operation called Operation Blue Star that was meant to silence prominent Khalistani leader Jarnail Singh Bhindranwale and his militants in the holy Golden Temple in Amritsar, in Punjab. In retaliation for Bhindranwale’s death and the killing of many innocent civilians at the temple, Gandhi was assassinated by her two Sikh nationalist bodyguards.

In October of 1984, an anti-Sikh pogrom in New Delhi took the lives of more than 3,000 Sikh Indians. A year later, Khalistani separatists based in Canada bombed an Air India flight en route from Toronto to New Delhi, killing all 329 people on board in the deadliest aviation attack before 9/11.

But activists such as Harjeet Singh and Karam Singh stress mutual Sikh and Hindu tolerance. The strife of the past was never a Hindu-Sikh religious battle, they say, but instead one about political representation. They point to the unity shown in 2020-2021, when hundreds of thousands of farmers, most of them Punjabis of both faiths, demonstrated peacefully against Indian Prime Minister Narendra Modi’s agricultural reforms that they claimed would worsen ecological and economic conditions. After months of sit-ins and rallies, Modi agreed to repeal the laws.

Indian farmers participate in a tractor rally in a protest against new farm laws at Ghaziabad, on the outskirts of New Delhi, on Jan. 7, 2021. (AP Photo/Altaf Qadri, File)

Harjeet Singh, an Indian army veteran who moved to the U.S. in 2013, said the general public is flooded with misinformation about the Khalistan movement, including that it is a “terrorist,” “fringe” or “militant” movement that supports a “theocracy.” He calls this propaganda from Indian media and government officials.

“Sikhs have a saying that when good Sikhs sit together, then the Guru himself sits there,” he said, referring to Guru Nanak, the founder of Sikhism.

“We Sikhs, we act almost as a nation. Whether it is a gathering for a political purpose or a gathering for a spiritual purpose, you always have a feeling of being with your family,” he added.

For Kavneet Singh, this fight also boils down to the aspects of the Sikhi faith that drive each Sikh’s pursuit of social justice.

“Our tradition has always had a concept of vigilance for justice for all,” he said.
“That is a cornerstone of our faith. It is embedded in our DNA that we are to endeavor to stand up for what is right. If we see something unjust, or if we see someone who is being denied justice, it is our job to stand up and stand with them.”

RELATED: Preserving stories of Hindu, Muslim and Sikh friendships through India’s partition