The Unbroken Spirit of Peace Propagation: A Historical Examination of Sikh Oppression and Resilience from Guru Tegh Bahadur to the Present Era (Part 1)

TRANSCEND MEMBERS, 22 Sep 2025

Prof Hoosen Vawda – TRANSCEND Media Service

This publication contains, text of executions of religious, Sikh leaders and may be disturbing to some readers. It is unsuitable for general readership. Parental guidance is recommended for minors who may use this paper as a resource material for projects.

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“It is better to stand tall and be cut off, rather than to grovel in the sand.”[1]

 Prologue

This paper, Part 1 in the series on Sikhs,  argues that the Sikh community, in its motherland, India, in the state of Punjab, since the martyrdom of Guru Tegh Bahadur in 1675,[2] has faced a continuous cycle of political, religious, and social oppression.  This ongoing odyssey of targeted discrimination, first under Mughal rule,[3] then the British Empire [4], and subsequently the post-colonial, partitioned Indian state.[5] Despite this, the Sikh response has not been one of mere victimhood and revenge, but of profound resilience, evolving identity formation, and a relentless pursuit of justice, peace, upliftment of other communities, especially during the period of Covid-19 pandemic[6], when the Sikh communities around India rallied to dispense oxygen support to patients proceeding enroute to healthcare .

The Echo of a Martyrdom

In the heart of old Delhi, in the year 1675, a singular event of profound spiritual defiance unfolded that would forever alter the course of Indian history. Guru Tegh Bahadur, the ninth Sikh Guru, was executed on the orders of the Mughal emperor Aurangzeb[7]. His crime? A fearless refusal to convert to Islam and a principled, interfaith stand for the right of all people to worship freely. His disciples were tortured and killed before him, their bodies broken but their spirit unyielding. This was not merely the death of a holy man; it was the seeding of a revolution. From the blood-soaked ground of Chandni Chowk[8] rose an unbreakable resolve, crystallized by his son and successor, Guru Gobind Singh, into the Khalsa[9],[10], a community of saint-soldiers sworn to defend righteousness unto their last breath. This paper traces the arc of that resolve, following the Sikh community through centuries of oppression, from the Mughal empires to the modern Indian state, exploring a history punctuated by immense sacrifice, unwavering faith, and a relentless quest for justice. It is a story of how a people, forged in the fire of martyrdom, have continually fought to preserve their identity and their dignity against overwhelming odds.

Sarbat da Bhala[11] 

It is important to note the following: During the devastating COVID-19 crisis in India, particularly during the lethal second wave in 2021, the Sikh community emerged as a critical lifeline for countless victims through the innovative and compassionate provision of oxygen therapy and support en route to healthcare centers. Their efforts, deeply rooted in the Sikh principles of Sarbat da Bhala (welfare for all) and Seva (selfless service), helped bridge dire gaps in the overwhelmed medical infrastructure. Here is a brief summary of their support:

1. Establishment of “Oxygen Langars”[12]

• Inspired by the traditional Sikh community kitchen (langar), which serves free meals to all, numerous gurdwaras (Sikh temples) across India set up “oxygen langars” to provide free oxygen therapy to COVID-19 patients struggling to access hospital care .
• For example:
  • The Gurdwara Sri Guru Singh Sabha in Indirapuram (Ghaziabad) set up a facility where 700 patients per day could receive oxygen simultaneously, with over 12,000 people helped within weeks .
  • Gurdwaras in Delhi’s Greater Kailash and Lajpat Nagar neighborhoods offered free oxygen cylinder refills and drive-through oxygen services, allowing patients to receive oxygen without leaving their vehicles .

2. Direct Oxygen Distribution and Medical Support

• Sikh organizations distributed essential oxygen equipment directly to those in need:
  • Khalsa Aid provided thousands of oxygen concentrators, cylinders, and regulators to hospitals and communities across India, including donations of 36 portable ventilators and 2 entire oxygen plants to the Punjab Health Department .
  • United Sikhs distributed oxygen concentrators in hard-hit regions like Delhi, Punjab, and Karnataka .
  • The Hemkunt Foundation[13] provided free oxygen cylinders to patients and set up makeshift oxygen centers accommodating up to 500 people .

3. Transportation and Emergency Support

• Many Sikh groups facilitated transportation to healthcare centers and provided emergency support:
  • The Delhi Sikh Gurdwara Management Committee (DSGMC) arranged ambulance services to transport patients to hospitals and also delivered oxygen cylinders directly to homes when patients could not travel .
  • Khalsa Aid volunteers travelled hundreds of kilometers daily to procure and deliver oxygen for critical patients, often filling gaps where government supply chains faltered .

4. Innovative Use of Technology for Coordination

• Amidst the crisis, Sikh organizations leveraged technology to coordinate aid:
  • Despite website blocks by the government, some groups used WhatsApp and 24/7 hotlines to connect patients with oxygen resources and funding from the global diaspora .
  • Volunteers verified and disseminated real-time information on oxygen availability, hospital beds, and other critical resources through social media platforms .

5. Setting Up Temporary Healthcare Facilities

• Several gurdwaras converted their spaces into temporary COVID-19 care centers:
  • The Gurudwara Rakab Ganj Sahib in Delhi opened a 400-bed hospital equipped with oxygen support .
  • The Sri Guru Tegh Bahadur COVID Care Center, set up in a Delhi gurdwara, provided medical supplies and oxygen to patients unable to secure hospital beds.

6. Global Diaspora Support

• The international Sikh community played a vital role in funding and sourcing oxygen equipment:
  • Sikhs in the UK, US, Canada, and other countries donated generously, funding oxygen concentrators, cylinders, and other supplies shipped to India .
  • For example, Khalsa Aid’s efforts were supplemented by funding from Khalsa Aid US and Khalsa Aid Canada, with over 26,000 items donated from the UK alone in a three-month period .

7. Aid Beyond Oxygen: Cremation and Food Services

• Recognizing the full scope of the crisis, Sikh organizations also provided:
  • Mortuary services: United Sikhs volunteers cremated over 325 victims of COVID-19 when families were unable to do so .
  • Food langars: Gurdwaras continued preparing free meals for COVID-19 patients, migrants, and frontline workers, ensuring nutritional support during the crisis .

The Sikh community’s response to India’s oxygen crisis during the COVID-19 pandemic was a powerful embodiment of their faith-based commitment to humanity. Through rapid innovation, global solidarity, and unwavering compassion, they provided critical oxygen therapy and transport support to countless individuals, often serving as a literal breath of hope when official systems were overwhelmed. Their efforts underscored the profound impact of community-led humanitarian action in times of unprecedented crisis.

This unselfish community service has shaped the community’s unique character in the modern world.

 Introduction

The hallmark, long male hair and the classical Turban are two of the most visible and significant articles of the Sikh faith, and they are deeply intertwined.

The long hair (Kesh[14]) and the turban (Dastar or Pagh)[15] are not merely cultural symbols but are fundamental to the Sikh identity and spiritual practice. Their significance is rooted in the founding of the Khalsa by Guru Gobind Singh Ji in 1699.

1. Kesh (Unshorn Hair)

What it is: The practice of allowing one’s hair to grow naturally without cutting, as a gift from God. This applies to all hair on the body.

Religious Significance:

• Acceptance of God’s Will (Hukam): Kesh is the first and most fundamental of the Five Ks (Panj Kakar)[16], the five articles of faith (Kesh, Kanga, Kirpan, and Kachera, mandated by Guru Gobind Singh Ji. It symbolizes a Sikh’s complete acceptance of the body and will of the Creator as it was intended. It is a mark of respect for the perfection of God’s creation.
• Spiritual Discipline and Sovereignty: It represents a commitment to a higher spiritual purpose, distancing oneself from vanity and the societal obsession with external appearance. It is a vow to live a life dedicated to higher principles, not convenience or conformity.
• Saint-Soldier Ideal: For the Khalsa, long hair has historically been a symbol of strength, courage, and masculinity (akin to the warriors of ancient times, like the Singhs of Punjab). It is a constant physical reminder of the “Sant-Sipahi” (Saint-Soldier) ideal—to be spiritually devout while being ready to physically defend the weak and uphold justice.
• Purity and Naturality: The hair is seen as a natural gift. Keeping it uncut is a way to preserve its natural, God-given state, representing inner purity and a natural, simple life.

2. Dastar (The Turban)

What it is: The turban is not a hat; it is a long, unstitched cloth (usually 5-7 meters long) that is meticulously and respectfully tied each day to cover and protect the Kesh.

Religious Significance:

• Crown of Spirituality: The turban is regarded as the “crown” of a Sikh. It signifies sovereignty, self-respect, and royalty. When Guru Gobind Singh Ji created the Khalsa, he gave them the shared surname Singh (Lion) and Kaur (Princess), elevating every Sikh to a status of nobility. The turban is the physical manifestation of that royal identity.
• Commitment to Equality: Historically in India, the right to wear a turban was reserved for the elite and royalty. By mandating it for all Khalsa Sikhs, regardless of caste, class, or gender, the Guru made a radical statement of social equality. It announced that every Sikh is a sovereign being, equal to kings and queens.
• Practical Protection and Discipline: It serves the practical purpose of neatly managing and protecting the long, uncut hair. The daily ritual of tying it is an act of discipline, meditation, and reaffirmation of one’s faith and values.
• Symbol of Responsibility and Piety: The turban makes a Sikh highly visible in a crowd. This visibility is a constant reminder to the wearer to live up to the high ideals of the Gurus—to be honest, humble, and helpful, and to avoid actions that would bring dishonour to the faith. It is a public commitment to a life of piety and duty.

The Inseparable Link Between Kesh and Dastar

It is crucial to understand that the Kesh and the Dastar are two parts of a whole. The turban exists because of the Kesh. It is the honor and crown that protects and dignifies the commitment symbolized by the uncut hair.

• A Sikh with uncut hair who does not wear a turban is not fulfilling the full identity of the Khalsa.
• The turban gives form and respect to the Kesh, transforming it from a personal practice into a public, dignified statement of faith.

In summary, the Kesh represents the internal commitment—the acceptance of God’s will and the dedication to a spiritual path. The Dastar represents the external identity—the crown of sovereignty, equality, and responsibility that comes with that commitment. Together, they form the most defining visual aspect of a Sikh, embodying the core principles of the faith.

 The Harimandir Sahib Complex – Golden Temple.[17]

Originally built during 1574 C.E., a small lake in a thin forest surrounded the site of the temple. The third of the six grand Mughals, Emperor Akbar [18], visiting the third Sikh Guru, Guru Amar Das, at the neighbouring town of Goindval expressed admiration for the way of life in the town. He gave a jagir (the land and the revenues of several villages in the vicinity) to the Guru’s daughter Bhani as a gift on her marriage to Bhai Jetha. He later became the fourth Sikh Guru, Guru Ram Das. Guru Ram Das enlarged the lake and built a small township around it. The town, named after Guru Ram Das, called “Guru Ka Chak”, “Chak Ram Das”, or “Ram Das Pura”.

The fifth Guru, Guru Arjan Dev (1581-1606), built the temple in final form. In December 1588, the great Muslim Sufi saint of Lahore, Hazrat Mian Mir, who was a close friend of Guru Arjan Dev Ji, initiated the construction of the temple by laying the first foundation stone (December 1588 C.E.).^[3][1] A mason then straightened the stone but Guru Arjan Dev told him that, as he had undone the work just completed by the holy man, a disaster might come to the Harmandir Sahib. The Mughals later attacked it.

Completed in 1604, Guru Arjan Dev, installed the Guru Granth Sahib[19], appointed Baba Buddha Ji as the first Granthi (Reader) on August 1604 C.E. In the mid-eighteenth century, the Afghans attacked, lead by one of Ahmed Shah Abdali’s Generals, Jahan Khan. The temple had to be substantially rebuilt in the 1760s. In response, a Sikh Army embarked to hunt down the Afghan force. Ordered to show no mercy, historical evidence suggests they carried out their orders. The opposing armies met each other five miles outside Amritsar, Jahan Khan’s army utterly defeated. Commander Sardar Dayal Singh decapitated him himself.

The Sikh Greetings: Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh[20]

1. Sikh Language: The language is Punjabi (ਪੰਜਾਬੀ). It is the language of the Sikh scriptures and the primary language of the Sikh homeland, Punjab. The script used for writing Punjabi in the Sikh tradition is Gurmukhi (ਗੁਰਮੁਖੀ), which means “from the Guru’s mouth.”
   • Gurmukhi (Punjabi) Translation:
     • ਤੁਹਾਡਾ ਧਨਵਾਦ। ਕਿਰਪਾ ਕਰਕੇ ਮੇਰਾ ਧਨਵਾਦ ਅਤੇ ਕਦਰ ਕਰੋ।
     • Transliteration: Tuhāḍā dhanvād. Kirpā karkē mērā dhanvād atē kadar karō.
     • Literal Meaning: “Your thanks. Please accept my thanks and appreciation.”
2. Hindi Translation:
   • आपका धन्यवाद। कृपया मेरा आभार और सराहना स्वीकार करें।
   • Transliteration: Āpkā dhanyavād. Kripayā merā ābhār aur sarāhnā svīkār karen.
   • Literal Meaning: “Your thanks. Please accept my gratitude and appreciation.”
3. Shakespearean English Translation: Shakespearean English thrives on elevated diction, metaphor, and a certain formal flourish.
   • “I offer thee my most humble and grateful thanks. I pray thee, accept this poor token of mine appreciation.”
   • Explanation: “Thee” and “thine” are the informal/familiar forms of “you” and “your.” The phrasing is overly formal and self-deprecating (“poor token”) in a way that was typical of the era to show utmost respect.

A note on the Sikh greeting used: Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh is more than a hello or goodbye; it is a profound declaration of faith. Its translation is: “The Khalsa belongs to Waheguru (God); Victory belongs to Waheguru.”

Gurdwara: The Sikh Temple[21]

The word Gurdwara (ਗੁਰਦੁਆਰਾ) means “the Gateway to the Guru.” The “Guru” here refers both to the spiritual guidance of the Sikh Gurus and to the eternal Guru, the Guru Granth Sahib.

While scale and grandeur differ, all Gurdwaras, from the Golden Temple to the smallest local one, share the same essential components that facilitate the core principles of worship, community, and service.

The Essential Components of a Gurdwara

Here is a breakdown of the essential components, starting with the most critical:

1. The Darbar Sahib (Main Prayer Hall)

This is the heart of every Gurdwara. It is a large hall where the congregation (Sangat) gathers for collective prayer.

• Purpose: To house the Guru Granth Sahib and for the Sangat to listen to the divine hymns (Kirtan) and teachings (Katha).
• Key Feature: Everyone sits on the floor, on carpets or mats. This is a powerful statement of absolute equality—there are no chairs, no pews, and no reserved seating. The rich and the poor, the king and the commoner, all sit together at the same level.
• The Takht (Throne): At the front of the Darbar Sahib is a raised, canopied platform, often beautifully decorated. This is where the Guru Granth Sahib is placed during the day, resting on pillows (manji sahib), under a canopy (chanani), symbolizing royalty and respect.

2. The Guru Granth Sahib[22] The Holy Sikh Scripture

This is not a “book” in the ordinary sense but the living, eternal Guru of the Sikhs.

• Purpose: It is the central focal point of all devotion and the source of divine command (Hukam).
• Protocol: It is treated with the utmost respect. It is carried on a person’s head, fanned with a Chaur Sahib (a ceremonial whisk), and put to rest in its own room at night.

3. The Nishan Sahib[23]

This is the Sikh flag flying outside every Gurdwara.

• Appearance: A triangular, saffron-colored (sometimes blue) flag with the Khalsa emblem (Khanda) in the middle.
• Purpose: It is a beacon and an identifier, signaling the presence of a Sikh place of worship. The flagpole is often covered with a cloth sheath, symbolizing a warrior’s tunic, and is topped by a two-edged dagger (gurj), symbolizing sovereignty.

4. The Langar Hall (Community Kitchen)

This is as essential as the prayer hall itself and is a hallmark of Sikhism.

• Purpose: To provide free, vegetarian meals to everyone, regardless of religion, caste, race, gender, or social status.
• Principles: It embodies the core tenets of equality, community (Sangat), and selfless service (Seva). Everyone sits in rows on the floor (pangat) to eat, again emphasizing equality.
• Operation: The food is prepared and served entirely by volunteers (sevadars) from the community.

5. The Sachkhand (Resting Room for the Guru Granth Sahib)

Also known as Sukhasan place or Araas.

• Purpose: This is a separate, often beautifully decorated room where the Guru Granth Sahib is ceremoniously placed to rest at night. It is treated like a bedroom for a monarch.
• Protocol: In the morning, there is a ceremonial bringing of the Guru (Prakash) to the Darbar Sahib, and in the evening, a ceremonial taking it to rest (Sukhasan).

6. Shoe Room and Head Covering Area

• Purpose: Before entering the Darbar Sahib, everyone must remove their shoes and wash their hands as a sign of cleanliness and respect for the sacred space. Everyone must also cover their head. Gurdwaras provide head coverings (rumals) for those who need them.

7. Tower (Optional but common in larger Gurdwaras)

Many Gurdwaras, especially in India, have a tower (deorhi) at the entrance. It is often topped by a dome (gumbaz), but unlike in many other religions, the dome is not a mandatory symbolic feature.

Comparison: Amritsar vs. Diaspora Gurdwara

Feature	Darbar Sahib, Amritsar (The Golden Temple)	Typical Diaspora Gurdwara (e.g., in USA, UK, Canada)
Scale & Architecture	A massive, iconic complex with a stunning sarovar (pool), marble walkways, and gold-plated architecture. It is the holiest shrine.	Often a modified house, church, or a custom-built building. More functional than ornate, though newer ones are built in traditional style.
Sarovar (Pool)	The Amrit Sarovar (pool of nectar) is central to the complex and part of its history and sanctity.	A Sarovar is rare. Instead, there will be a small room for washing hands and feet before entering the main hall.
Langar Hall	One of the largest community kitchens in the world, serving free meals to over 50,000 people daily.	A functional kitchen and dining hall, serving the local Sangat on weekends and during weeknight prayers.
Function	A global pilgrimage site. Worship is continuous 24 hours a day.	A community center for local Sikhs. Worship is typically concentrated on weekends and evenings.
Essence	Identical. Despite the difference in scale and grandeur, the core components (Darbar Sahib, Nishan Sahib, Langar, Guru Granth Sahib) and the principles they represent (equality, service, devotion) are exactly the same.	Identical. The essence remains untouched.

In summary, a Gurdwara is defined not by its size or opulence, but by the presence of the Guru Granth Sahib and the unwavering commitment to the principles of Naam Japna (remembering God), Kirat Karni (honest living), and Vand Chhakna (sharing with others). The Langar is the physical manifestation of these principles, making every Gurdwara, big or small, a place of spiritual and physical nourishment.

Sikh Population in India (2023–2025 Estimates)[24]

• Total Sikh Population in India: Approximately 23.8 million (as of 2023) .
• Percentage of India’s Population: Sikhs constitute 1.72% of India’s total population .
• Demographic Trends:
  • The Sikh population in India has experienced a decline in percentage terms over the decades. For example, in 2001, Sikhs made up 1.87% of India’s population, which decreased to 1.72% by 2011 .
  • In Punjab, the only Sikh-majority state, the Sikh population declined from 59.91% in 2001 to 57.69% in 2011 . Recent projections suggest it may fall below 50% soon due to factors like emigration and lower fertility rates .
• Challenges:
  • Undercounting: Communities like Sikligars, Vanjaras, and Nanakpanthis are often not counted as Sikhs in official censuses, potentially underestimating the actual population .
  • Emigration: Young Sikhs are increasingly emigrating for better opportunities, contributing to demographic decline in Punjab .
  • Fertility Rates: Punjab’s total fertility rate (TFR) is 1.6, below the replacement level of 2.1, further impacting population growth .

Global Sikh Expatriate Population (2021–2025 Estimates)[25]

Sikhs have a significant diaspora presence, particularly in countries with historical ties to the British Empire. Here are the top countries with large Sikh populations:

Country	Sikh Population	% of Global Sikh Population	Key Details
Canada	771,790	3.2%	Sikhs constitute 2.12% of Canada’s population, making it the country with the highest proportion of Sikhs globally.
United Kingdom	524,529–535,517	2.25%	Sikhs make up 0.85% of the UK’s population .
United States	280,000–500,000	1.2%	Estimates vary, but Sikhs constitute 0.08% of the U.S. population .
Australia	210,400	0.87%	Sikhs represent 0.83% of Australia’s population .
Italy	210,000	0.94%	Sikhs form 0.37% of Italy’s population, with many working in agriculture and dairy industries .
United Arab Emirates	52,000–100,000	0.22%–0.43%	Sikhs are part of a large Indian diaspora in the UAE .
Other Countries	Varies	<0.5% each	Significant communities in Malaysia (100,000), Thailand (70,000–100,000), New Zealand (53,406), and Saudi Arabia (13,000–66,843) .

• Global Total: The worldwide Sikh population is estimated to be 25–30 million, with 89.75% residing in India and the remaining 10.25% living abroad .

Summary

• India: Sikhs are the fourth-largest religious group in India, with a population of ~23.8 million (1.72% of the national population), though this share is declining due to emigration and low fertility rates .
• Diaspora: The global Sikh diaspora is estimated at ~2.5–3 million, with the largest communities in Canada, the UK, and the USA. Canada has the highest proportion of Sikhs globally (2.12% of its population).

he Sikh conception of the Divine is unique, profound, and forms the very bedrock of the faith.

The Name of the Sikh [26]Divine

Sikhs pray to the one, formless, timeless God, most commonly referred to as Waheguru (Wonderful Lord).

However, in the Sikh scripture, the Guru Granth Sahib, God is described using many names and attributes, drawn from various traditions, to emphasize the universality of the Divine. Some of the most common terms you will encounter are:

• Ik Onkar (ੴ): This is the foundational symbol and mantra of Sikhism. It means “One Ultimate Reality” or “There is Only One God.” It is the first phrase in the Guru Granth Sahib and affirms strict monotheism.
• Satnam: Meaning “True Name” or “His Name is Truth.”
• Akal Purakh: Meaning “Timeless Being.”
• Nirankar: Meaning “The Formless One.”
• Hari, Ram, Prabhu: These are names also used in the Hindu tradition, but in the Guru Granth Sahib, they are stripped of their mythological context and used to refer to the one, formless God.

The Nature of the Divine

The Sikh Gurus described God’s nature with specific characteristics that are central to Sikh prayer and philosophy:

1. One and Only One (Monotheism): The most important principle. There is no other God, no incarnation, no deity equal to Ik Onkar.
2. Formless (Nirgun and Sargun): This is a nuanced and key concept. God is Nirgun (without attributes, beyond form, and indescribable). Simultaneously, God is also Sargun (with attributes, present in creation, and knowable through love and meditation). The Creator is present within the creation.
3. Timeless and Unborn: God is not subject to the cycle of birth and death. Akal Purakh exists beyond time.
4. Creator and Performer: God is the creator of everything, and the divine will (Hukam) governs all existence.
5. Omnipresent and Immanent: God is present everywhere and in everyone. This leads to the core ethical principle of seeing the divine light in all of humanity, hence promoting equality and rejecting discrimination.
6. Beyond Fear and Beyond Hate: God is not a vengeful entity but a source of love and grace.
7. Knowable through Grace: The Gurus taught that God cannot be known through intellectual argument or ritual alone, but through heartfelt devotion, meditation, and the Guru’s grace.

Who Do Sikhs Pray To?

Therefore, when a Sikh prays, they are not praying to a statue, an idol, a prophet, or a historical figure. They are directing their devotion and meditation to:

• The one, formless, timeless Creator.
• The divine light that resides within all creation.
• The ultimate source of truth, love, and justice.

The Guru Granth Sahib is not an “idol” of God but is the living embodiment of the eternal Guru (the divine wisdom and light) that was passed down from the human Gurus. It is the focal point of prayer because it contains the revealed Word (Shabad) that connects the individual soul with the Divine.

The Goal of Prayer

The ultimate goal of prayer and meditation (Simran) is not to ask for worldly boons, though one may seek strength. The primary aim is to:

• Merge one’s consciousness with the Divine.
• Accept and align oneself with God’s Will (Hukam).
• Overcome the ego (Haumai) – which is seen as the main barrier between the individual and God.
• Attain a state of blissful liberation (Mukti) while still alive, characterized by a spirit of Chardi Kala (ever-rising optimism).

In essence, the Sikh Divine is a singular, all-pervading reality that is both transcendent and immanent. Prayer is the process of remembering, loving, and connecting with that reality that resides both beyond us and within us.

The Mughal Era: Aurangzeb:  Genesis of Martyrdom and Militarisation[27]

Guru Tegh Bahadur’s Martyrdom (1675)

• Context: Aurangzeb’s policies of religious intolerance and forced conversion.
• The Event: Execution of Guru Tegh Bahadur and his devoted disciples (Bhai Mati Das, Bhai Sati Das, Bhai Dayala).
• Significance: The transformation of the Sikh community from a spiritual movement to a distinct political and martial identity.
• The Foundation of the Khalsa by Guru Gobind Singh (1699)
• A direct response to persecution. The creation of the Sant-Sipahi (Saint-Soldier) ideal.
• Institutionalising identity through the 5 Ks, making assimilation impossible and fostering solidarity.
• Continued Persecution in the 18th Century Wars and campaigns against the Sikhs by Mughal authorities, leading to periods of great hardship and guerrilla resistance.

The Sikh Empire and Annexation by the British[28]

• Brief Sovereignty (1799-1849) The rise and reign of Maharaja Ranjit Singh, a period of self-rule and religious sovereignty.
• Anglo-Sikh Wars and Annexation (1849) The end of Sikh sovereignty and the beginning of a new chapter under British colonial rule.
• Co-option and Control: British policy of recruiting Sikhs into the army (the “martial races” theory), a paradoxical relationship of limited privilege within a structure of colonial oppression.

The Post-Colonial Betrayal: India (1947 onwards)[29]

• Partition Trauma (1947) Cataclysmic violence disproportionately affecting Sikhs, losing their ancestral heartland in West Punjab and holy sites.
• Linguistic and Political Marginalization
• The fight for a Punjabi-speaking state (Punjabi Suba movement), achieved in 1966 but seen as a truncated victory.
• Economic grievances: The Green Revolution’s double-edged sword and the Anandpur Sahib Resolution (1973) as a call for greater autonomy.
• The Blue Star Holocaust (1984)
• The storming of the Darbar Sahib (Golden Temple) complex by the Indian Army in June 1984.
• Desecration of the holiest shrine, mass casualties, and destruction of historical relics.
• A deep, unhealed wound in the Sikh psyche, viewed as a state-sponsored attack on their very identity.
• The Anti-Sikh Pogroms (November 1984)
• The state-sanctioned genocide following the assassination of Indira Gandhi.
• Organized killings of thousands of Sikhs across India, particularly in Delhi.
• Legacy of impunity: lack of justice for victims and survivors.

The Era of Militancy and State Repression (1980s-1990s)[30]

• Cycle of Violence:** Rise of militancy and the state’s brutal response.
• Human Rights Atrocities: Widespread disappearances, fake encounters, torture, and mass cremations uncovered by human rights organizations in Punjab.
• Media Propaganda and Stereotyping: The deliberate construction of the “terrorist” stereotype to justify state violence and alienate the Sikh community nationally.

Contemporary and Global Dimensions of Oppression[31]

• Ongoing Discrimination: Racial profiling, hate crimes, and surveillance of Sikhs in the diaspora (especially post-9/11 due to distinct identity).
• Continued Political Injustice: Ongoing demands for justice for 1984, political prisoners still in jail decades later (e.g., Bhai Balwant Singh Rajoana), and the farmers’ protests (2020-2021) as a recent example of the state vs. Punjab dynamic.
• Cultural and Linguistic Threats: The erosion of the Punjabi language in India and the diaspora, and the fight to preserve heritage.

Conclusion: Resilience and the Path Forward

• Synthesis of the Argument: Each era presented a different form of oppression, yet the community consistently resisted assimilation and annihilation.
• The Power of Faith and Identity: Highlight how the core Sikh tenets of *Chardi Kala* (eternal optimism), Seva (selfless service), and remembrance of past martyrdoms have been the bedrock of survival.
• The Unfinished Quest: The contemporary Sikh struggle, which is less about sovereignty and more about recognition, justice, and the preservation of a unique identity in a globalised world while continuing to contribute immensely to societies everywhere.

The Farmers Protest in India[32]

The farmers’ protests in India, referencing the 2024 protests, were largely led and participated in by Sikh farmers, particularly from the state of Punjab. However, it is important to note that while Sikhs from Punjab formed the core of the movement, the protests also included farmers from other communities and regions.

1. Primary Participants: The protesting farmers were mostly Sikhs from the northern state of Punjab . The Nihang Sikhs, a traditional warrior sect, also joined the protests to protect the farmers .
2. Goals and Demands: The protests were primarily focused on economic demands, such as:
   • A legal guarantee of a Minimum Support Price (MSP) for all crops .
   • Complete loan waivers (debt cancellation) for farmers .
   • Implementation of the Swaminathan Commission’s recommendations to improve farmers’ welfare .
   • Pensions for farmers and farm laborers .
   • Justice for victims of the Lakhimpur Kheri violence (where farmers were killed) .
3. Government Response: The Indian government responded with measures that drew criticism from human rights organizations. These included:
   • Blocking protestors from entering Delhi using barricades, tear gas, and water cannons .
   • Internet shutdowns in several districts .
   • Alleged attacks on medical personnel providing aid to protesters .
   • Attempts to discredit the protests by linking them to “separatist” elements .
4. Attempted Appropriation by Khalistani Elements: The search results indicate that Pro-Khalistani elements[33], primarily based outside India, attempted to infiltrate and leverage the farmers’ protests to promote their separatist agenda . However, it is clearly noted that the protesting farmers themselves had categorically rejected such support in the past , and a senior journalist stated that the idea of Khalistan has very few supporters in India .

In conclusion, while the Sikh community from Punjab was the driving force behind the 2024 farmers’ protests, it was a broad-based movement focused on economic justice for all farmers. The protests were met with a heavy-handed state response and faced attempts at appropriation by external separatist elements, which were largely rejected by the protesters themselves.

It is a correct statement to conclude that the farming community, including the Sikhs were greatly compromised and repressed by the Narendra Modi government, based on historical dislike.  It would be accurate to conclude that the farming community, including Sikhs, faced significant repression and compromise under the Narendra Modi government, though the role of “historical dislike” is complex and multifaceted.

1. Repressive Measures Against Farmers

• The Modi government introduced three farm laws in 2020 without adequate consultation with farmers or parliamentary debate, leading to widespread protests .
• Protesters faced violent state responses, including:
  • Use of water cannons, tear gas, and batons to block farmers from entering Delhi.
  • Internet shutdowns affecting over 50 million people .
  • Mass barricading and police weaponization .
• The government falsely labelled protesters as “Khalistani separatists” or “terrorists” to discredit the movement .

2. Economic and Social Compromise

• The farm laws threatened to:
  • Undermine the Minimum Support Price (MSP) system, risking farmer indebtedness and corporate exploitation .
  • Disproportionately harm Adivasi (tribal) and smallholder farmers by enabling corporate land pooling and deregulating markets .
• Farmers argued the laws would exacerbate agrarian crises, including rising suicide rates and economic insecurity .

3. Targeting of Sikhs

• Sikhs, who led the protests, were disproportionately stigmatized:
  • The government conflated their demands with “Khalistani separatism,” invoking traumatic historical events like the 1984 anti-Sikh massacre .
  • State rhetoric included calls to “repeat 1984” and dismissals of Sikh concerns as “anti-national” .
• Transnational Sikh solidarity was framed as foreign interference rather than legitimate advocacy .

4. Historical Context and Political Motivations

• The repression echoed historical patterns of marginalization:
  • Sikhs have faced state violence since Partition (1947) and the 1984 genocide .
  • The Modi government’s Hindu nationalist agenda often targets religious minorities, including Sikhs and Muslims .
• However, the immediate trigger for repression was political expediency:
  • The government repealed the laws ahead of key state elections in Punjab and Uttar Pradesh, fearing electoral losses .
  • This suggests tactical compromise rather than ideological shift.

Key Impact

While the Modi government’s actions against farmers—especially Sikhs—were undeniably repressive and economically compromising, the driving forces include political calculation (e.g., electoral pressures) and ideational factors (e.g., Hindu majoritarianism) alongside historical animus. The Sikh community’s trauma from past state violence (e.g., 1984) amplified their resistance, but the government’s response was primarily shaped by contemporary power dynamics rather than solely historical dislike .

In short:  the farming community (including Sikhs) was repressed and compromised, but the motives were layered, blending historical prejudice with immediate political interests.

“Transnational Repression Bill” and its significance for the Sikh community.[34]

The issue of transnational repression and the legislative efforts to counter it, particularly as they affect the Sikh diaspora in Canada, is a critical and timely topic for your paper. Based on the provided search results, here is a summary of Canada’s proposed “Transnational Repression Bill” and its significance for the Sikh community.

1. Overview of the Legislative Framework

Canada is addressing transnational repression through two key legislative initiatives:

• Bill C-70: Enacted in June 2024, this bill aims to counter foreign interference by introducing the Foreign Influence Transparency and Accountability Act (FITAA) and amending existing security laws. It specifically criminalizes activities by foreign state actors or their proxies that harass or threaten Canadians, including diaspora communities and dissidents .
• Bill C-219: This proposed bill, tabled in September 2025, seeks to strengthen Canada’s sanctions regime by closing gaps in monitoring, reporting, and compliance. It targets immediate family members of human rights abusers and addresses transnational repression, potentially rebranding existing legislation under the “Magnitsky” name for symbolic clarity .

2. Specific Protections for Diaspora Communities

• The legislation explicitly recognizes the targeting of diaspora communities by foreign states, citing Iran, Russia, China, and their proxies as perpetrators of sophisticated interference operations .
• For Sikh Canadians, who have historically faced anti-Sikh sentiment and violence in Canada , these bills aim to provide legal tools to combat harassment, intimidation, and coercion orchestrated from abroad.

3. Mechanisms for Accountability and Transparency

• Foreign Influence Transparency Registry: Bill C-70 establishes a registry to shine a light on non-transparent foreign influence activities, bolstering deterrence and public awareness .
• Enhanced Sanctions: Bill C-219 proposes stronger sanctions tools to hold human rights abusers and corrupt foreign officials accountable, including targeting their family members .
• Information Sharing and Safeguards: Both bills emphasize the need for robust safeguards to prevent misuse of data-sharing, learning from past failures like the Maher Arar case .[35]

4. Historical and Contemporary Context

• The Sikh community in Canada has long faced discrimination, from early 20th-century incidents like the Komagata Maru (1914)[36] to  modern-day vandalism of gurdwaras and racial attacks .
• Recent events, such as the 2015 vandalism of a Saskatchewan gurdwara and the 2019 Quebec Bill 21 [37](which banned religious symbols, including Sikh turbans), highlight ongoing challenges .
• These legislative efforts are part of a broader response to protect vulnerable communities and uphold Canada’s commitment to human rights and multiculturalism .

5. Challenges and Criticisms

• Data-Sharing Risks: Bills like C-2 (an unrelated but relevant bill) raise concerns about data-sharing with foreign governments, potentially exposing diaspora communities to further repression if safeguards are inadequate .
• Implementation Hurdles: The FITAA registry under Bill C-70 requires substantial groundwork, including appointing an independent commissioner and developing regulations, which may delay its effectiveness .
• Political Tensions: The legislation could strain diplomatic relations with countries accused of transnational repression, necessitating a delicate balance between security and foreign policy .

6. Implications for Reflection

These legislative developments illustrate:

• Canada’s Leadership: How Canada is proactively creating legal frameworks to protect diaspora communities from foreign interference .
• Sikh Resilience: The Sikh community’s ongoing struggle for recognition and safety, both historically and in the face of modern threats .
• Global Relevance: The role of targeted sanctions and transparency regimes in combating transnational repression, offering a model for other nations .

Key Message

Canada’s “Transnational Repression Bill” (encompassing Bills C-70 and C-219) represents a significant step toward protecting the Sikh diaspora and other communities from foreign coercion. While these measures offer promise, their success will depend on effective implementation, robust safeguards, and ongoing vigilance against evolving threats. For your paper, this context underscores the intersection of human rights, security, and diaspora politics in modern governance.

Conclusion: The Unbroken Cycle of Resilience

The journey from the execution of Guru Tegh Bahadur to the contemporary struggles of the Sikh community reveals not a linear narrative of victimhood, but a cyclical pattern of oppression and resilient response. Each era, Mughal, British, and post-colonial Indian presented a new facet of political, religious, and cultural suppression, from forced conversions and desecration to state-sanctioned pogroms and systematic discrimination. Yet, the Sikh response has been consistently defined by the core tenets of their faith: an unshakeable belief in the divine will (Hukam), a commitment to justice, and the spirit of Chardi Kala (ever-rising optimism).

The Sikh identity, symbolized by the Five Ks and crowned by the turban, became both a shield and a target, a declaration of sovereignty that often drew violence, but one that could never be surrendered. The community’s survival and flourishing, both in its Punjabi homeland and across a global diaspora, are a testament to its profound resilience. The foundational trauma of 1675 created a template for understanding later atrocities, from the Holocaust of 1984 to the ongoing struggles for justice and recognition. Ultimately, the Sikh story is a powerful testament to the idea that the most potent answer to oppression is not mere survival, but the unwavering preservation of one’s humanity, the continuous practice of Seva (selfless service), and the courageous assertion of the right to exist with dignity.

Epilogue: The Legacy and the Path Forward

As the Sikh community moves further into the 21st century, it stands at a complex crossroads. The physical scars of 1984 may be fading, but the intergenerational trauma and the political wounds remain open, compounded by new challenges of cultural assimilation in the diaspora and demographic shifts in Punjab. The quest for justice for the victims of state violence remains a powerful mobilising force, a reminder that the past is never fully past.

Yet, the future is also bright with possibility. The global Sikh diaspora, from the halls of Canadian and British parliament to the farms of Italy and California, is a story of remarkable success and integration, demonstrating an ability to thrive without sacrificing identity. The principles of Langar, feeding all without distinction, and the Sikh tradition of humanitarian aid have found a global stage, offering the world a model of selfless service.

The path forward, therefore, is dual-pronged: it must involve a continued, unwavering pursuit of historical justice and accountability for past crimes, while simultaneously leaning into the universal, positive values of the faith. By continuing to embody Sarbat da Bhala (welfare for all) and telling their own story with clarity and courage, Sikhs can transform a narrative of oppression into a powerful legacy of resilience, faith, and enduring contribution to the global community. The spirit of Guru Tegh Bahadur lives on not just in remembrance, but in this ongoing commitment to justice and compassion.

The Bottom Line

This paper argues that the Sikh community has faced a continuous cycle of oppression since the 17^th  century, first from Mughal rulers and later from the British Empire and post-colonial Indian state, culminating in the traumatic events of 1984. However, the Sikh response has consistently been one of profound resilience, shaped by a unique identity and faith that champions equality, justice, and service to humanity. The Sikh struggle is not a request for special status, but a fundamental demand for the right to exist with sovereignty and dignity, a principle they have defended for over 350 years. Their history is a powerful lesson in how a community can endure immense persecution and not only survive but thrive, offering the world a template of courage rooted in spiritual conviction.

Comments and discussion are invited by e-mail: vawda@ukzn.ac.za

Global: + 27 82 291 4546

 References:

[1] Attributed to Guru Tegh Bahadur, the ninth of the ten Sikh Gurus.

 

[2] https://www.bing.com/ck/a?!&&p=c322c3cedb9f3d7a55e038798a7cb81c08c340d88000b5cca95729b06d62dc6fJmltdHM9MTc1ODI0MDAwMA&ptn=3&ver=2&hsh=4&fclid=13da0a31-899c-6c03-09c7-1fd488bf6d11&psq=Guru+Tegh+Bahadur+in+1675%2c&u=a1aHR0cHM6Ly9lbi53aWtpcGVkaWEub3JnL3dpa2kvR3VydV9UZWdoX0JhaGFkdXI&ntb=1

 

[3] https://www.bing.com/ck/a?!&&p=a9e6dd4b8a74f8588f430e6b6a40a68d795f781d50b5d6a9d6c7f297500d8492JmltdHM9MTc1ODI0MDAwMA&ptn=3&ver=2&hsh=4&fclid=13da0a31-899c-6c03-09c7-1fd488bf6d11&psq=mughal+rule+in+india&u=a1aHR0cHM6Ly9lbi53aWtpcGVkaWEub3JnL3dpa2kvTXVnaGFsX0VtcGlyZQ

 

[4] https://www.bing.com/ck/a?!&&p=43d980efacdc214bbfa15c982daa32182b47b69f5add3eeae4d1d607d106a6c3JmltdHM9MTc1ODI0MDAwMA&ptn=3&ver=2&hsh=4&fclid=13da0a31-899c-6c03-09c7-1fd488bf6d11&psq=british+empire+in+india&u=a1aHR0cHM6Ly9lbi53aWtpcGVkaWEub3JnL3dpa2kvQnJpdGlzaF9SYWo

 

[5] https://www.bing.com/ck/a?!&&p=cf436e9ea1c8b6819d6ad44724394422c174e116ef868a4e1dcfb5d8df04a1a3JmltdHM9MTc1ODI0MDAwMA&ptn=3&ver=2&hsh=4&fclid=13da0a31-899c-6c03-09c7-1fd488bf6d11&psq=post-colonial%2c+partitioned+Indian+state.&u=a1aHR0cHM6Ly93d3cuYnJpdGFubmljYS5jb20vZXZlbnQvUGFydGl0aW9uLW9mLUluZGlh

 

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[7] https://www.bing.com/ck/a?!&&p=3ef71842215a02d15977b9db3c635b400149c711b3ff6c46551fc1669c69f015JmltdHM9MTc1ODI0MDAwMA&ptn=3&ver=2&hsh=4&fclid=13da0a31-899c-6c03-09c7-1fd488bf6d11&psq=Guru+Tegh+Bahadur%2c+the+ninth+Sikh+Guru%2c+was+executed+on+the+orders+of+the+Mughal+emperor+Aurangzeb&u=a1aHR0cHM6Ly93d3cuYnJpdGFubmljYS5jb20vYmlvZ3JhcGh5L0d1cnUtVGVnaC1CYWhhZHVy

 

[8] https://www.bing.com/ck/a?!&&p=1cda0ba23eda5700306ce464a1c2193ab827d4f97307f71acac7e1cff6e6cabcJmltdHM9MTc1ODI0MDAwMA&ptn=3&ver=2&hsh=4&fclid=13da0a31-899c-6c03-09c7-1fd488bf6d https://www.bing.com/ck/a?!&&p=1cda0ba23eda5700306ce464a1c2193ab827d4f97307f71acac7e1cff6e6cabcJmltdHM9MTc1ODI0MDAwMA&ptn=3&ver=2&hsh=4&fclid=13da0a31-899c-6c03-09c7-1fd488bf6d11&psq=chandni+chowk+delhi&u=a1aHR0cHM6Ly90cmlwcGxhbmluZGlhLmNvbS9jaGFuZG5pLWNob3drLWRlbGhpLw 11&psq=chandni+chowk+delhi&u=a1aHR0cHM6Ly90cmlwcGxhbmluZGlhLmNvbS9jaGFuZG5pLWNob3drLWRlbGhpLw

 

^[9]

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[11] https://www.bing.com/ck/a?!&&p=b9669f938aba2440a447b9c0e1ef21126f0e901094268dc00ded8e80ffe48544JmltdHM9MTc1ODI0MDAwMA&ptn=3&ver=2&hsh=4&fclid=13da0a31-899c-6c03-09c7-1fd488bf6d11&psq=sarbat+da+bhala+in+punjabi&u=a1aHR0cHM6Ly93d3cudG90YWxwdW5qYWJpLmNvbS9zYXJiYXQtZGEtYmhhbGEtaW4tcHVuamFiaS8

 

[12] https://www.bing.com/ck/a?!&&p=d259241dc7e80da6368a0efc3a1659ba6fc24b66e4cb711e2e279021ba8c33abJmltdHM9MTc1ODI0MDAwMA&ptn=3&ver=2&hsh=4&fclid=13da0a31-899c-6c03-09c7-1fd488bf6d11&psq=Establishment+of+%22Oxygen+Langars%22+in+India+by+Sikhs&u=a1aHR0cHM6Ly9zcGVjaWFsLm5kdHYuY29tL2RpbC1zZS1zZXdhLTc0L25ld3MtZGV0YWlsL3RoZS1zaWtoLWNvbW11bml0eS1zdGFydHMtb25lLW9mLWEta2luZC1veHlnZW4tbGFuZ2FyLWFsb25nLXdpdGgtb3RoZXItbWVkaWNhbC1hc3Npc3RhbmNlLWR1cmluZy1jb3ZpZC0xOS0yNDQyODQ1Lzc

 

[13] https://www.bing.com/ck/a?!&&p=f9f438cecb31d9f22376682cbca5c10d78cf7d31858ce05f00dc748c7c8a6d2dJmltdHM9MTc1ODI0MDAwMA&ptn=3&ver=2&hsh=4&fclid=13da0a31-899c-6c03-09c7-1fd488bf6d11&psq=hemkunt+foundations&u=a1aHR0cHM6Ly9oZW1rdW50Zm91bmRhdGlvbi5jb20v

 

^[14] https://www.bing.com/ck/a?!&&p=ab5f3cd0cf3c4b982a22711a04fc450ffeedac7479a52d79220cb9879a5f8a62JmltdHM9MTc1ODI0MDAwMA&ptn=3&ver=2&hsh=4&fclid=13da0a31-899c-6c03-09c7-1fd488bf6d11&psq=Kesh+unshorn+hair&u=a1aHR0cHM6Ly9lbi53aWtpcGVkaWEub3JnL3dpa2kvS2VzaF8oU2lraGlzbSk

 

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[16] Panj Kakaar (Five K’s) | SikhNet

 

[17] https://www.bing.com/ck/a?!&&p=2279b22ccc2995a97e0b4bed263857fd9b0964a6750da19b7060a95ae5f73b8eJmltdHM9MTc1ODI0MDAwMA&ptn=3&ver=2&hsh=4&fclid=13da0a31-899c-6c03-09c7-1fd488bf6d11&psq=The+Harimandir+Sahib+Complex+%e2%80%93+Golden+Temple.&u=a1aHR0cHM6Ly9lbi53aWtpcGVkaWEub3JnL3dpa2kvR29sZGVuX1RlbXBsZQ

 

[18] https://www.bing.com/ck/a?!&&p=d0ac58561c58081d1c3a0de7b6be93a61be11aded77178dbeb369cebf433262bJmltdHM9MTc1ODI0MDAwMA&ptn=3&ver=2&hsh=4&fclid=13da0a31-899c-6c03-09c7-1fd488bf6d11&psq=mughal+emperor+akbar&u=a1aHR0cHM6Ly9lbi53aWtpcGVkaWEub3JnL3dpa2kvQWtiYXI

 

[19] https://www.bing.com/ck/a?!&&p=ae6b80da4ef706af33430ac9827b85d6d99c3adc7eb341140f8e703aa2b54fa0JmltdHM9MTc1ODI0MDAwMA&ptn=3&ver=2&hsh=4&fclid=13da0a31-899c-6c03-09c7-1fd488bf6d11&psq=Guru+Granth+Sahib&u=a1aHR0cHM6Ly9lbi53aWtpcGVkaWEub3JnL3dpa2kvR3VydV9HcmFudGhfU2FoaWI

 

[20] https://www.bing.com/ck/a?!&&p=90cd9e937aa4a96da3281642a5087447a718f8226a7bebdba20e80d1c68c81cdJmltdHM9MTc1ODI0MDAwMA&ptn=3&ver=2&hsh=4&fclid=13da0a31-899c-6c03-09c7-1fd488bf6d11&psq=The+Sikh+Greetings%3a+Waheguru+Ji+Ka+Khalsa%2c+Waheguru+Ji+Ki+Fateh&u=a1aHR0cHM6Ly93d3cuc2lraGl3aWtpLm9yZy9pbmRleC5waHAvV2FoZWd1cnVfSmlfS2FfS2hhbHNhX1dhaGVndXJ1X0ppX0tpX0ZhdGVo

 

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[22] https://www.bing.com/ck/a?!&&p=af8209b08831ab5a9b438b05a3e7c2b29451d1cccfc4be6342e413e65e7ce584JmltdHM9MTc1ODI0MDAwMA&ptn=3&ver=2&hsh=4&fclid=13da0a31-899c-6c03-09c7-1fd488bf6d11&psq=the+guru+granth+sahib+in+english&u=a1aHR0cHM6Ly93d3cuc2lraG5ldC5jb20vb2xkc2lraG5ldC9zZ2dzL3RyYW5zbGF0aW9uLw

 

[23] https://www.bing.com/ck/a?!&&p=2b92bb53e7d21b14e2da211de2a1ec06a347e14b24c7930ed162a87c3669162bJmltdHM9MTc1ODI0MDAwMA&ptn=3&ver=2&hsh=4&fclid=13da0a31-899c-6c03-09c7-1fd488bf6d11&psq=The+Nishan+Sahib&u=a1aHR0cHM6Ly9lbi53aWtpcGVkaWEub3JnL3dpa2kvTmlzaGFuX1NhaGli

 

[24] https://www.bing.com/ck/a?!&&p=2d812b852ec0fb823b0692d965638b87a1fe139f69d8f26704a61e03dd4307fcJmltdHM9MTc1ODI0MDAwMA&ptn=3&ver=2&hsh=4&fclid=13da0a31-899c-6c03-09c7-1fd488bf6d11&psq=Sikh+Population+in+India+(2023%e2%80%932025+Estimates)&u=a1aHR0cHM6Ly9jZW5zdXNvZmluZGlhLm5ldC8

 

[25] https://www.bing.com/ck/a?!&&p=89bbb3e50c2c03963afcccc679adaee3c3bb81e653dee19ef08f56560f9b16e2JmltdHM9MTc1ODI0MDAwMA&ptn=3&ver=2&hsh=4&fclid=13da0a31-899c-6c03-09c7-1fd488bf6d11&psq=Global+Sikh+Expatriate+Population+(2021%e2%80%932025+Estimates)&u=a1aHR0cHM6Ly93b3JsZHBvcHVsYXRpb25yZXZpZXcuY29tL2NvdW50cnktcmFua2luZ3Mvc2lraGlzbS1ieS1jb3VudHJ5

 

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______________________________________________

Professor G. Hoosen M. Vawda (Bsc; MBChB; PhD.Wits) is a member of the TRANSCEND Network for Peace Development Environment.
Director: Glastonbury Medical Research Centre; Community Health and Indigent Programme Services; Body Donor Foundation SA.
Principal Investigator: Multinational Clinical Trials
Consultant: Medical and General Research Ethics; Internal Medicine and Clinical Psychiatry:UKZN, Nelson R. Mandela School of Medicine
Executive Member: Inter Religious Council KZN SA
Public Liaison: Medical Misadventures
Activism: Justice for All
Email: vawda@ukzn.ac.za

Tags: Amritsar, Aurangzeb, Dastar, Golden Temple. Guru Gobind Singh, Guru Tegh Bahadur, Kashmir, Kesh, Mughal Emperor, Punjab, Sikhism, The Khalsa, Transnational repression

This article originally appeared on Transcend Media Service (TMS) on 22 Sep 2025.

Anticopyright: Editorials and articles originated on TMS may be freely reprinted, disseminated, translated and used as background material, provided an acknowledgement and link to the source, TMS: The Unbroken Spirit of Peace Propagation: A Historical Examination of Sikh Oppression and Resilience from Guru Tegh Bahadur to the Present Era (Part 1), is included. Thank you.

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