Warning To Goi

[sikh5]

BHINDRANWALE REMAINS ICON OF RESISTANCE AS SIKHS ATTEMPT TO FIND EXPRESSION AND CHART FUTURE COURSE

Newspapers and academic institutions are carving out space to mark the 25th anniversary of Operation Blue Star and the Sikh genocide following the assassination of then Prime Minister Indira Gandhi in 1984. A key historical figure was Sant Jarnail Singh Bhindranwale who some Sikhs consider to be a martyr and who, in the words of A.R. Darshi, “resuscitated the dead spirit of the Khalsa with his blood.” But for others, he has also been the subject of controversy. However, in this article, I wish to draw attention to a resurgence of Bhindranwale icons which I have observed in Canada and on my recent trip to Punjab. Upon closer examination, this phenomenon resembles an enigma in its diverse meanings and functions.

In Canada, the iconization of Bhindranwale makes itself especially visible at Vaisakhi parades on floats and on t-shirts. However, here in B.C., some Sikhs have expressed frustration with the lack of freedom to openly express their views about Bhindranwale as their martyr with the media often portraying this iconization of him as promoting terrorism and advocating for Khalistan. Some youth have resisted this derogatory typecasting by wearing t-shirts that read “not a terrorist” to debunk what they believe are myths about him.

In speaking with several youth across Canada, the iconization of Bhindranwale functions to raise awareness of human rights issues of minorities in India, as an educational tool and as a vehicle to open more meaningful dialogue about 1984. Also, not all people that iconize Bhindranwale are Khalistani and for those who are, it remains taboo in Canada and India for them to express their views openly, despite it being legal. This was especially apparent while I was in Punjab and what surprised me were the amount of images of Bhindranwale throughout Punjab: on building facades, buses, rickshaws and t-shirts.

To get a deeper understanding of this through a sociological lens, I spoke with a range of people such as academics, former Khalistani militants, leaders, educated and uneducated youth in cities and villagers across Punjab. From the responses, it became clear that Bhindranwale icons functioned as form of resistance in myriad ways. I will discuss three of them.

The first function, according to some Sikhs in Punjab, was to raise awareness about Sikh history and to show those in power that they know what happened in 1984. Having pins or stickers with Bhindranwale’s image are reminders of this chapter of history which 16-year-old youth and some youth with a Masters degree in history felt was being systematically omitted in their classes. Some also did not see themselves represented in what they felt was too much of a Hindu-centric and Western-centric curriculum and, so, these images are “an indirect way of protest,” they said.

Secondly, the iconization of Bhindranwale functioned as a silent form of protest against the status quo. “We cannot openly protest, so we use stickers,” according to some of the youth in Punjab.

In a small village outside of Amritsar, I connected with several youth who spoke about Bhindranwale’s legacy. While some said they are not free to speak about Khalistan in public, others shared their views with me. They said: “The desire (for Khalistan) is deep in the hearts of people. It’s like a drug addict needing a fix and we are willing to fight for this.” Feeling stifled to publically express their views, some youth carved out their own social space to listen to music and “revolutionary” tapes.

Other Sikhs that I met spoke about iconization trends in Canada and the UK and said that the Sikhs abroad are speaking out on their behalf. Many feel they are not free to openly protest or speak about Khalistan without getting crushed by police (despite it being legal in India). In the words of a very educated Sikh woman: “We don’t have freedom, we feel congested. We will raise our voice against Hindustan, I will not say India.” In this context, the images of Bhindranwale can be viewed as a façade and behind it, tension and resistance is mounting. This sentiment was echoed by a former Khalistani militant who spent several years in prison (whose identity will be kept anonymous) and who I met in a small village. However, despite his frustration, he did not believe that Khalistan was the solution.

He said: “When we were fighting against the government for the people, we had the people with us. But now we are thinking, ‘what did we do?’ Those people today are not for the Sikh religion - nobody is Khalistani.” However, the posters and stickers of Bhindranwale represent hope. He said: “People who put the stickers behind the cars believe Bhindranwale was a true man. He always fought for the people and was not after money.”

But an unsavoury encounter with police contributed to his disenchantment. He feels all this is being directed at Sikhs to weaken them. He said: “Punjab police beat me up with a stick. [Names of the police officers he mentioned have to be kept anonymous]. They opened a pack of drugs and told me to start snorting it.” When he refused, he was beaten up. He noted: “They were Amritdhari Sikhs. I wonder what they must have done during the time of the movement if they can do this today.”

While some Punjabi Sikhs are content, others are not and there is a spirit of resistance that is being fuelled by complex social ills which is fertile ground for breeding social movements advocating for change. Therefore, it is not surprising to see icons of Bhindranwale being used as a form of resistance.

Sociology Professor Birinder Pal Singh from the University of Punjab pointed out to me in Patiala: “Martyrs don’t die. They go into hibernation and are brought out with movements.”

However, Aman Kaur, who holds a Masters in history and who is well connected to youth, pointed out: “While Bhindranwale is an ideal [role model], youth will not try to do the same as him because they know what they have to face - the Indian government.”

Back in B.C., in addition to the use of icons, Sikhs are resorting to the pen as a mode of resistance while others, like Shalinder Gill from Vancouver, who lost family members in the post-1984 period, openly speaks about it. Gill said: “1984 is keeping the flame burning and the fuel is there, but militants or Khalistanis won’t have to ignite the fuel. It will be instigated by the Indian government.”

The third function of Bhindranwale iconization is connected with the present and future course of history for Sikhs. According to Daljit Singh Bittu, a high-profile former president of the Sikh Students Federation who I met in Patiala: “The future course of action is shown by Bhindranwale taking a stand [against the state]. [Now it is time to reflect on] who are our enemies, who are our friends, what were our weaknesses and how are we to proceed forward and what is nationhood. It is time to go back to our roots and to follow our ideals and the standards were set by Bhindranwale. Sikhs respect him and see him as their icon even after 25 years in and outside of India. There must be a strong reason for that. “

While some people may view the iconization of Bhindranwale as a form of commercial benefit, or as frivolous, it has key functions which are nicely captured in this quote by German philosopher Immanuel Kant: “The eternal power that deprives man of the freedom to communicate his thoughts publically deprives him at the same time of his freedom to think.”

Behind the icon of Bhindranwale are shared and hidden thoughts about the current political and religious status of Sikhs and other minority groups. Without this private social space where perspectives and discontents are shared, which other academics also point out as well, such “discourses of resistance” could never exist. Unless the climate of fear to express dissenting views evaporates, this form of resistance will remain underground like a “quiet revolution” with tension only building. Only time will reveal its outlet.

[Guest amar_jkp]

We have to thanks Hindu Organisations for open display of Sant Ji books s, stickers and tisharts. I have said many times to Hindus dont say bad words against Sant Ji more they do more we Sikhs will love him .

We Should built Minae-E-Shaheed for Sant Ji and other shaheeds.

[SunSingh]

Excellent article. Who is the author?

[sikh5]

Its written by :

Indira Prahst

Instructor of Race and Ethnic Relations

Department of Sociology

Langara College, Vancouver