Reintegrating Sikhi into the Movement for Sovereignty
ਸਚੁਪਾਤਿਸਾਹੀਅਮਰੁਸਚੁਸਚੇਸਚਾਥਾਨੁ ॥
True is the Divine’s Empire, and True is It’s Command. True is It’s Seat of True Authority— Guru Arjan Dev Ji
Saturday, March 18th, 2023. It was on this day that the world saw Indian authorities begin security operations to arrest Sikh leader Bhai Amritpal Singh, his associates, and a whole host of activists in order to crack down on what they viewed as a threat to national security. Previously planning to commence his second Khalsa Vaheer, Bhai Amritpal Singh (who many — including myself — thought had been secretly arrested) outran the police and proceeded to go off the map and into hiding. Thousands of police officers and similar government entities pursued him, yet through miraculous happenings, were never able to catch him. Currently, this “threat” to national security continues to remain in hiding as a fugitive. But what caused them to go to the extent of taking these drastic measures? It’s true that a lot of attention was on him due to the incident that occurred at Ajnala, but we can also say that it’s for his open support of the establishment of a Sikh state called Khalistan.
Criticized by some and ignored by others, the call for an independent Sikh nation known as “Khalistan” is something that has been around for a while now but not taken seriously post-2000s outside of certain circles. And even as my worldview on Sikh sovereignty and independence has changed over the last two years (culminating in my support of it), I still personally cannot align myself with most of the people in charge of the movement today. Dressed in business attire, organizing protests, and yelling the same slogans year after year, most of the leaders fail to make any real progress toward the establishment of a Sikh state (nor do they make any real calls to action). Yet it was the events surrounding the disappearance of Amritpal Singh which would lead me to stand side by side with some of these same people who I previously just seen on streaming platforms.
I myself had never been to a Sikh protest, and I had definitely never been to a protest organized by “Khalistanis” (for the reasons stated above) but found myself compelled to attend this event in support of Bhai Amritpal Singh and others in his group who were being pursued by the Indian state or being imprisoned.
I arrived at the event where a whole host of Sikhs from across the area stood in front of the consulate with banners and flags shimmering in the wind. One after another, people gave speeches and chanted slogans in support of Bhai Amritpal Singh, Khalistan, and Khalsa Raj while the neighbors from across the street and those driving by looked on. As the crowd started to shift, I found myself closer and closer to the security barricade that was set up to keep protestors at a certain distance and to protect the consulate. Eventually, I stood right next to the barricade, getting a clear view of the building as well as those giving speeches. It was not long after this that I watched a man take two Khalistani flags, jump the barricade, and tie the flags to the consulate porch. Though I didn’t agree with his decision to do that, I wasn’t too bothered by it since it was a non-violent act. The atmosphere changed instantly however when a few men from the consulate came out. They obviously couldn’t let the flags stay up, so they untied them, rolled them up (respectfully might I add), and eventually returned them back to a man in the crowd. The very fact that the men had touched the flags though triggered a group of Sikhs. As the consulate men turned back to go into the consulate, water bottles began to be hurtled toward the building. The next thing I knew the barricade I was next to began abruptly shaking. A group of Sikhs then broke it, ran up to the front of the building, and with the wooden parts of their flags, began to break the building’s windows.
Honestly, I couldn’t believe what was happening. I could possibly understand this type of response if the workers had tried to desecrate the flags or physically confront protesters, but neither one of those things happened. I also couldn’t help but notice that this group had left a few of their own flags on the ground during the ruckus.
Moving more towards the front and away from the commotion, I thought to myself, “How is it that some of these protesters are so enthusiastic about establishing Khalistan (to the point that they’re willing to damage property and risk arrest) but have yet to give their heads to the Guru and actually join the Khalsa?”. After the incident concluded, the organizers emphasized that this is a peaceful protest, and the event continued under police supervision. I eventually left, feeling in high spirits because of the outpouring of support from the Sangat for Bhai Amritpal Singh, but also feeling disappointment that his message of embracing Khalsa identity, ethics, and conduct hadn’t hit home for some in the movement.
A few weeks and another protest later, I still find myself resonating more with the movement and organizations that sprung out of the 80s and 90s versus the movement we see transpiring now. Trying to put my finger on what may be the cause, I took some time to reflect while also observing the online and offline discussions taking place in the community. Then I remembered a talk given by a parcharik at Gurmat camp a few years ago on the integration of Sikh religious practice into Sikh social movements throughout time, and how it affected the outcomes of these movements. I also rewatched one of my favorite Youtube videos which shows a BKI UK Chapter diwan during that time period.
It was then that I finally came to the realization of what the missing piece of this whole puzzle is. The missing piece, quite simply, was Sikhi.
While there’s plenty of discourse surrounding human rights abuses that have taken place against the Sikh community, you rarely hear a consistent call for people to submit themselves to the Guru and follow the tenets of the Sikh tradition by these separatist organizations. You also rarely see them emphasize Sikh practices such as kirtan and simran at their events. Mind you, I know this does happen at some protests, but these actions are usually initiated by Rehatvan Sikhs (such as Gurkeerat Singh) rather than the organizers themselves. Instead, what the organizers do is fan the flames of hatred and anger some people hold onto, make repeated calls for sovereignty, and yet, do not even give legitimate calls to action. This reminds me of the recent National Panthic Conference held in the UK where a brother expressed how he himself struggles to understand where the roadmap for Khalistan is.
What is refreshing about Bhai Amritpal Singh is that he activates both the spiritual and political sides of the Sikh mindset. His organization encourages Sikhs to become shastardhari and assert their sovereignty, while also encouraging the community to receive Amrit, do Simran, and connect to Gurbani (he even promotes the use of Larivaar Saroop as part of his mission). And though his organization isn’t perfect, I believe this is the kind of movement we need not just in the East but West as well.
For me, Khalistan is not a state which is run by adherents and non-adherents alike (which without the Divine and Naam are labeled as false — transient — in Gurbani). It is not a state which mimics the structure of earthly kingdoms, which the Guru also condemns as dust. It is not to be a country, land, or kingdom that seeks to destroy certain persons or other communities out of hatred, spite, or malice due to the evil actions of those from the past and present. It is a state meant to continue the Raj started by Guru Nanak Dev ji and continued down through the lineage of the Gurus. In this Raj, you have one emperor (which is the True Guru) and one order (which is of Truth and Divine Will). All dharmic people (irrespective of religious identification) will be welcome to stay within this empire/kingdom and be granted protection by the Pure. Our Guru today manifests themselves in the Guru Granth as well as Guru Khalsa Panth, represented by the Panj Pyare. These are our true sovereigns we should pledge our allegiance to and whose wisdom and direction should be leading the forefront of the movement today. Without them, we are just a group of people vying for independence from a place of kaam, krodh, moh, lobh, and ahankar. It is the internal and external expression of these five tyrants that we fight against, none else.
That being said, I’m optimistic that we will see the reintegration of the martial and spiritual again in this movement. If not now, then soon. I’ll leave with two quotes from Bhai Jaita’s Sri Gur Katha which I think are relevant to this conversation.
“Sabad
O Jaita, in a war rent world on all four sides were spread, the enemy’s battalions, the Guru made me His close companion. The army seethed with ire, pandemonium raged — Ha ha He! In the battlefield leapt, the five fiends, five bows they stringed and released arrows five — attachment, lust, greed, ire, pride. With the Guru’s pat upon my back I charged and captured the enemy’s side. Slayed the warring fiends five, and erased evil from the brave-heart beasts. Jaita has sought shelter at thy feet, accept me thou O Raghurai!”
“Sawwaiya
Stay thou at the holy feet of Guru Gobind, receive the fruit your heart desires. Those that visit Him with strife-ridden hearts, meet death in battle or have transformed and now are His followers. No warrior equals the Guru Gobind! His sparrows too have battled hawks. O how? How now to describe the Guru’s glory — it is beyond the beyond the beyond!”
Waheguru ji ka Khalsa, Waheguru ji ki Fateh
More Resources to Check Out:
The Draft of the Constitution of Khalistan from 1986
Viewer question: is Khalistan the same Raj we are talking about? (Video from SikhRI)
Khalistan, Sovereignty and Sarbat Khalsa 1986 + 2016 (Video from Basics of Sikhi)
