Dr. Jagroop Singh, student of Sikh Studies 11 February 2021
Funding none, Conflict of interest none
The Nankana Sahib Massacre forms an important part of Sikh history, which took place on 21 February 1921, in the times of British India. This saga constitutes an important chapter in the Gurdwara Reform Movement started by the Sikhs in the early twentieth century. This episode is the epitome of self-control, discipline, and exemplary patience displayed by the Sikh protesters in the face of extreme brutality. It was witnessed and reported by Reverend C. F. Andrews and even Mohan Das Gandhi reluctantly acknowledging the execution of a peaceful agitation to a successful conclusion.
Nankana Sahib Gurdwara complex was in the hands of Mahant Narain Das who became corrupted with the support of British colonial rulers. Dancing girls, obscene songs with alcohol and drugs became a regular occurrence, desecrating the holy premises. The reported rape of young female pilgrims proved to be the final ‘straw’ in the escalation of the Sikh revolt. This action was built upon the ongoing socio-religious programme of liberating Sikh shrines from Udasi priests and Mahants, initiated by the Chief Khalsa Diwan movement in 1902.
A meeting of the Sikh leaders was called at Gurdwara Khara Sauda following the failure in persuading Mahant Narain Das to abdicate his position at the shrine. It was decided that the Sangat, in the form of Jathas (squads), would attempt the peaceful take over of the Nankana Sahib Gurdwara. In preparation, the Mahant had fortified the premises with a force of 400 Pashtun mercenaries with a significant arsenal of weapons. After careful consideration of inherent dangers, it was decided to continue to move forward as planned despite concerns by some. Everyone was instructed to keep calm and not respond to any provocation in keeping with the peaceful oath taken during the Ardas.
The Jatha made their way into the temple premises and Bhai Lachhman Singh Dharowali sat at the ‘helm’ to recite Gurbani. The mercenaries, in keeping with Mahant’s orders, indiscriminately fired bullets at the Sangat in Gurdwara hall. The hired ‘gundas’ wielded swords, spears, hatchets and other lethal weapons to mercilessly slaughter the Sangat within the Gurdwara. The dead and dying Singhs were then dragged onto a ready assembled pile of wooden logs, which were set alight. Bhai Lachhman Singh Dharowali who was wounded with a gunshot was tied to a Jand tree and burnt alive. All the dead had been only partially cremated, prior to the late and sluggish arrival of the local police and the British officialdom.
Upon learning about this sickening event, Kartar Singh Jhabbar hurriedly organized 11 Jathas, of approximately 200 Sikh men each, to make their way to Nankana Sahib. Written orders by Deputy Commissioner not to proceed further were vehemently ignored and warnings of firing live rounds by D I G Police made no impact on the Sikh resolve. Under the huge pressure, the authorities soon relented and handed over the keys to the Gurdwara in time for Rehras Sahib Paath recitation that evening. The culprits were taken into custody and the unenviable task of a clear up commenced thereafter.
Ongoing sequel
Sikhs have continued to endure the physical atrocities since that time on a regular basis. Unfortunately, despite the repetitive nature of these events, the Panthic reflections have not produced a sufficiently effective or unified strategy. The never to be forgotten, 1984 and a decade of extrajudicial killings documented by Shaheed Jaswant Singh Khalra remain deeply etched on our psyche. These traumas have paralyzed some into submission and others into radicalization without due care and attention. Intelligence and considered strategy is a logical necessity as advocated by Sikh thinkers like Ajmer Singh & Dr Sewak Singh.
It is for readers to evaluate whether Sikhs have maintained the independence of Gurdwaras, acting in the genuine and wider interest of their communities. Some of the desecrations taking place in contemporary times may be too subtle to disturb one’s conscience. Unfortunately, the Sikh community remains in a state of perpetual flux whilst its’ roots are being eroded. There is an urgent need for immediate attention and amends before permanent damage occurs (Dhillon).
Contemporary relevance
The months-old farmer protests, now camped on the outskirts of Delhi, are a legitimate expression of peoples concerns within the legal framework enshrined in the constitution. The protest commenced with an Ardas at the Akaal Takht Sahib and is clearly guided by the Sikh philosophy. However, it needs to be stressed that the protestors include people of all faiths and political persuasion with the aim of repealing the unjust agricultural laws 2020. Due to the Sikh majority, the government agencies have not hesitated in labelling the protestors as Khalistani and/or separatist? The political manoeuvrings and underhand tactics of creating conflict amongst the protestors by the state apparatus are evident today, as they were a century ago. Police have dished out ill-treatment in the form of water cannons, tear gas and physical assaults, aided by the local hoodlums. Numerous injuries and one shooting by police have been widely reported. Some 200 deaths have been reported, possibly due to natural causes exacerbated by the poor conditions. The government authorities issue regular threats to the farmers to vacate their ‘camp’ sites instead of service provision or due concern.
The independence and freedom of the journalists have been challenged and severely compromised by the state (Bal). The government-sponsored ‘Godi’ media are having a field day with selective and biased reporting. The intense reporting of the Nishan Sahib hoisted on a flagpole at the Red Fort during the 26 January tractor march was unwarranted considering the scale of the peaceful protest. In contrast, the press remained silent at the raising of a partisan, saffron colour flag at the stone laying ceremony of the new parliament building in New Delhi.
There is increasing desperation by government agencies in the post-Republic Day phase of the protracted protest. People in police uniforms have been seen damaging CCTV cameras in preparation for unlawful and violent crackdowns. The erection of barriers supplemented by spikes mounted in concrete and coils of razor wire akin to a border crossing. Anoopreet’s slogan, “cutting the Internet won’t cut the truth” has proved to be inspirational, with Rhianna tweeting her support, followed by Greta Thunberg and Meena Harris. However, these decent people have been subjected to misogynistic and racist commentary tarnishing the Indian reputation on the world stage. Furthermore, the Indian external affairs ministry is critical of diaspora communities for supporting farmers and labelling them irresponsible, unfairly?
References
Bal, Hartosh Singh (2021) If India can charge journalists with ‘sedition’ for doing their jobs, it has no free press (Guardian Newspaper, UK)
BBC News (2021) Farmers’ protest: Rihanna tweet angers Indian government (BBC News webpage) retrieved 4 February 2021
https://www.bbc.co.uk/news/world-asia-india-55914858
Dhillon, G. S. (2014) Critique of Western Writings on Sikh Religion and History (Singh & Singh Brothers, Chandigarh)
Katju, Markandey (2021) Commentary on Nishan Sahib at Red Fort (Instagram)
Nayer, Kuldip & Singh, Khushwant (1984) Tragedy of Punjab (Vision Books, New Delhi)
Rehency, Anoopreet (2021) India silencing its farmers (Instagram)
https://www.picuki.com/profile/anoopreet
Singh, Bhupinder (2003) The Sikhs in the 20th Century and Vision Beyond (Godgrace Media, Ludhiana, Punjab)
Khalsa Diary 