Discourses on June ‘84
June 1984 remains cemented in Sikh consciousness as the most pivotal and defining moment for Sikhs in living memory. June ‘84 has come to encapsulate so much meaning as it brings Sikh history and Sikhi to life in a way that Sikhs had not seen since the 18th century shaheedi period which culminated in Khalsa raj. June ‘84 captures the spirit of the 19th century Khalsa because this was the first moment, following Bhai Maharaj Singh's revolt and the Babbar Akali rebellion that Sikhs organised on a large scale to wage war on their own terms, for their own objectives. From a Sikh perspective rooted in patshahi, June ‘84 was not a tragedy or massacre; it was a decisive battle fought with the Indian state. Following which the Indian state shifted to a policy of atrocity to punish any surviving Sikh fighters, their families, and Sikh civilians.
However there’s a disconnect from how June ‘84 is celebrated in the panthic grassroots, and how Sikh organisations engaged in representation politics have developed narratives that end up co-opting Sikh memory. In the panthic grassroots, June ‘84 is celebrated as a battle; the fearless and tenacious way in which the Khalsa prepared for battle reflects the rouhani ekta (the mystic collective self) of the panth. There’s also no confusion about why Sikhs were fighting, how they fought, and what happened after the Indian forces gained control of Darbar Sahib. This clarity extends beyond June ‘84. We can see it in how panthic discourse and praxis developed before June ‘84 and the armed struggle for Khalistan that followed. From dhadhi vaaran, to the writings of original Sikh thinkers like Sardar Kapoor Singh, Harinder Singh Mehboob, and most importantly, the jujharoos themselves, the linkages between June ‘84 and wider Sikh history are clear. June ‘84 is a reflection of our spirit of defiance, our ability to confront oppressive power, and our desire to express and fight for our patshahi.
The narratives of Sikhs engaged in representation politics, whether that’s elected officials or Sikh organisations that try to ‘represent’ the panth to governments or western media, are very different from what is celebrated within the panth. The dynamic of representation politics confines our struggle and morphs it into something that it isn't, i.e. instead of presenting Sikh struggle as one of liberation and sovereignty Sikh struggle is presented as one of ‘rights’ and ‘justice’, either because those engaged in such politics dont have the analysis to portray Sikh struggle for what it is, or they are afraid that the label of ‘terrorist’ will be used against them. Therefore the dynamic upon which ‘representation’ of the panth is built is one where Sikhs must be perpetual victims, and the structures that are perceived to be ‘in power’ will then at some point support us.
This confinement isn’t necessarily an intentional move by these groups, but is a product of the arena they are engaged in that forces them to ‘play dumb’ and deliberately self-censor their articulation of the sangarsh. This can be seen clearly from how June ‘84 is confined as a “past memory” that is described as “painful” and the reality of the Khalsa fighting back is erased in favour of ambiguous language of “senseless violence”--language which can be directed at both the Sikhs and the Indian state. This confinement is reinforced by erasing the fact that Sikhs fought, that Khalistan is directly linked to June ‘84, that Sikhs of that time delivered justice through multiple assassinations. This erasure of Sikh resistance takes away Sikh agency. Sikh agency is tied to struggle, and June ‘84 is expressed through struggle. Vague and empty notions of “justice for victims” have the effect of erasing Sikh agency and confining Sikhs into a passive victim role, hence why using genocide as a blanket term for June ’84 has become popularised. Whilst the language of genocide is accurate to describe the scale and organsied nature of the Indian states violence it is important to understand and articulate that genocide was a policy response. This vagueness is not strategic as those engaged in representation politics claim (in private conversations) but is a symptom of confining June ‘84 to the language of ‘rights’ and ‘justice’. I have even seen some elected officials from Sikh backgrounds claim that “till this day we don’t know why India attacked us”.
While the intentions of Sikhs engaged in representation may be good, the passivity to which they wish to confine June ‘84 is not beneficial. June ‘84 does not belong to the realm of oppressors handing out justice or rights, June ‘84 exists because a section of Sikhs recognised the set up of power and understood that no justice or rights can come from the very structures oppressing us.
By confining June ‘84 to the vague and imprecise language of tragedy we lose sight of the battle and the nature of the conflict itself. Our shaheed realised that there is one fight and that is for our liberation, for Khalsa Raj, Khalistan. Sikhs were massacred after the battle positions of the Khalsa were destroyed, and only when Indian forces managed to gain control of the Darbar Sahib complex. It was after this point that Sikh civilians were subjected to sexual violence and murder, the Sikh Reference Library was looted and burned, and Indian troops drank and smoked in the complex. These atrocities and beadbi did not take place whilst the Khalsa were in their morche, fighting back.
The tension between how the panthic grassroots celebrates June ‘84 and how those who claim to represent the Sikh collective co-opt Sikh existence in a detrimental trade-off will remain. It is not an issue that can be resolved as the panthic grassroots and those engaged in representation politics are fighting for different things, on different terms, and in different arenas. On one hand we have a fight for Khalistan and on the other there is a fear to even say Khalistan.
It’s vital that the panthic grassroots keep the language around June ‘84 sharp, precise, and centred on patshahi, and we refuse the co-option of the battle that laid the foundation of Khalistan with shaheedi. We must engage with efforts that give a clear Sikh theoretical framework that contextualises the role of sovereign Sikh spaces, the impacts of colonisation, and the nature of perpetual struggle of the Khalsa panth.
One key example that captures the reality of June ‘84 and demonstrates panthic memory of the struggle is the famous vaar written by Shaheed Bhai Harcharan Singh Mukta that is known by its central line: ‘Sikh veer javano gabroo’o Sikhi toh jawani vaar deo’. The vaar was written in the early 1980s and Bhai Sahib themselves attained shaheedi defending Sri Darbar Sahib in June 1984.
The vaar captures everything about June ‘84 that has been pushed out of focus by our own mainstream (i.e. those that claim to represent the panth dominating the conversation through their large platforms and using those to speak to Whiteness) Sikh attempts to recount June ‘84 as a passive, vague history.
In historic terms, the vaar exists as an archive, and as such, its existence itself is a resounding defiance of an attempt to strip meaning and agency away from Sikhs who fought in June ‘84’. The vaar grounds us in the coordinates of that moment and in doing so locates June ‘84 within a larger context, that like the vaar itself defies confinement. It upholds the tradition of why dhadhi vaaran were created by Guru Hargobind Sahib Jee and made a part of Sikh practice.
Every line of this vaar is a call to the sense of courage and honour of the Sikh spirit. Each lyric, a conscious call to arms, a call to Sikh power, a call to gather and respond. This vaar is a spiritual-political act, in a uniquely Sikh way, and the words have a lasting, untarnishable weight because of what was happening in front of the eyes of the panth in the 1970-80s. The vaar being sung at Akaal Takhat is a continuation of the kafla (caravan) of Sikh sangarsh that has been spearheaded by the shaheedia of June 1984 and the jujharoo lehar for Khalistan in recent times.
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ਸਿੱਖ ਵੀਰ ਜਵਾਨੋਂ ਗੱਭਰੂਓ ਸਿੱਖੀ ਤੋਂ ਜਵਾਨੀ ਵਾਰ ਦਿਓ,
Brave Sikh youth, sacrifice your lives for Sikhi.
ਅੱਜ ਪੰਥ ਬੜਾ ਕਰਜਾਈ ਹੀ ਹੈ ਸਿਰ ਦੇ ਕੇ ਕਰਜ਼ ਉਤਾਰ ਦਿਓ ।
Today the Panth is very indebted. Pay off the debt with your heads.
ਸਿੱਖਾ ਅੱਜ ਤੇਰੀ ਸਿੱਖੀ ਤੇ ਹੱਲੇ ਤੇ ਹੱਲੇ ਹੋ ਰਹੇ ਨੇ,
O Sikh, today your Sikhi is being repeatedly attacked;
ਬਾਣੀ ਦੇ ਪ੍ਰੇਮੀ ਸਿੰਘਾਂ ਨੂੰ ਫੜ ਫੜ ਕੇ ਕਸਾਈ ਕੋਹ ਰਹੇ ਨੇ,
Singhs that love Bani, are being grabbed and slaughtered by these butchers [Indian state].
ਹੀਰਿਓ ਕੁੱਝ ਸੋਚ ਵਿਚਾਰ ਕਰੋ ਨਾ ਸੁੱਤਿਆਂ ਸਮਾਂ ਗੁਜ਼ਾਰ ਦਿਓ,
O Diamond think somewhat, don't waste time sleeping;
ਜੋ ਜੁਲਮ ਕੌਮ ਤੇ ਢਾਹ ਰਹੀ ਹੈ ਉਹ ਮੂਧੀ ਕਰ ਸਰਕਾਰ ਦਿਓ,
That government which is oppressing us, turn it upside down.
ਸਿੱਖ ਵੀਰ ਜਵਾਨੋਂ ਗੱਭਰੂਓ ਸਿੱਖੀ ਤੋਂ ਜਵਾਨੀ ਵਾਰ ਦਿਓ,
Brave Sikh youth, sacrifice your lives for Sikhi;
ਅੱਜ ਪੰਥ ਬੜਾ ਕਰਜਾਈ ਹੀ ਹੈ ਸਿਰ ਦੇ ਕੇ ਕਰਜ਼ ਉਤਾਰ ਦਿਓ ।
Today the Panth is very indebted. Pay off the debt with your heads.
ਬਲਿਦਾਨ ਦਿੱਤਾ ਗੁਰੂ ਨੌਵੇਂ ਨੇ ਹਿੰਦੂਆਂ ਦੇ ਦੁੱਖ ਨਿਵਾਰਨ ਨੂੰ,
The Ninth Guru made a sacrifice to alleviate the sufferings of Hindus,
ਸਾਹਿਬਜ਼ਾਦਿਆਂ ਸ਼ਹਾਦਤ ਦੇ ਦਿੱਤੀ ਮੁਗ਼ਲਾਂ ਦਾ [video cropped]
The Sahibzadas were martyred [video cropped],
ਸਿੱਖ ਵੀਰ ਜਵਾਨੋਂ ਗੱਭਰੂਓ ਸਿੱਖੀ ਤੋਂ ਜਵਾਨੀ ਵਾਰ ਦਿਓ,
Brave Sikh youth, sacrifice your lives for Sikhi;
ਅੱਜ ਪੰਥ ਬੜਾ ਕਰਜਾਈ ਹੀ ਹੈ ਸਿਰ ਦੇ ਕੇ ਕਰਜ਼ ਉਤਾਰ ਦਿਓ ।
Today the Panth is very indebted. Pay off the debt with your heads.
ਦਿਨ ਖਤਮ ਰਾਜ ਦੇ ਹੁੰਦੇ ਜਾ ਰਾਜੇ ਜੁਲਮ ਜਿਆਦਾ ਕਰਦੇ ਨੇ ,
The days of the kingdom come to an end when the kings commit tyranny;
ਸਾਧੂ ਸੰਗ ਮਰਦ ਹਜ਼ਾਰਾਂ ਹੀ ਫਿਰ ਬੇਗੁਨਾਹ ਹੀ ਮਰਦੇ ਨੇ,
Then saints, and brave men are killed in their thousands,
ਸੱਚ ਪਿੱਛੇ ਸ਼ਹਾਦਤ ਪਾ ਜਾਂਦੇ ਨਹੀਂ ਰਤਾ ਕਿਸੇ ਤੋਂ ਡਰਦੇ ਨੇ,
They give martyrdom for truth, they are not afraid of anyone;
ਆਖਰ ਨੂੰ ਬਗਾਵਤ ਉੱਠਦੀ ਹੈ ਜਾਂ ਸਿਰ ਲਾਹ ਵੈਰੀਆਂ ਦੇ ਧਰਦੇ ਨੇ,
Eventually a rebellion breaks out and the enemy's head is cut off.
ਪਾਪਾ ਨਾਲ ਬੇੜੀ ਭਰ ਗਈ ਐ ਹੁਣ ਡੁੱਬਣ ਇਹਨੂੰ ਮੱਝਧਾਰ ਦਿਓ,
The boat is full of sins, now let it drown;
ਕੁਝ ਖੂਨ ਵਹਾ ਕੇ ਹੋਰ ਅਜਿਹੇ ਡੁੱਬਦੀ ਨੂੰ ਮੂਧੀ ਮਾਰ ਦਿਓ,
Let the drowning boat drown by overflowing it with our blood.
ਸਿੱਖ ਵੀਰ ਜਵਾਨੋਂ ਗੱਭਰੂਓ ਸਿੱਖੀ ਤੋਂ ਜਵਾਨੀ ਵਾਰ ਦਿਓ,
Brave Sikh youth, sacrifice your lives for Sikhi;
ਅੱਜ ਪੰਥ ਬੜਾ ਕਰਜਾਈ ਹੀ ਹੈ ਸਿਰ ਦੇ ਕੇ ਕਰਜ਼ ਉਤਾਰ ਦਿਓ ।
Today the Panth is very indebted. Pay off the debt with your heads.
ਅੱਜ ਰੂਪ ਧਾਰਿਆ ਮੰਨੂੰ ਦਾ ਇਸ ਪਾਪੀ ਦੁਸ਼ਟ ਦਰਬਾਰੇ ਨੇ,
Today this sinful wicked Darbara (CM Darbara Singh) has become Mannu;
ਆਪਣੀ ਹੀ ਕੌਮ ਵਿਚਾਰੀ ਤੇ ਰੱਜ ਰੱਜ ਕੇ ਕਹਿਰ ਗੁਜਾਰੇ ਨੇ ,
He eagerly wreaks havoc on his own innocent nation.
ਨੋਹ ਖਿੱਚ ਖਿੱਚ ਨਾਲ ਜਮੂਰਾਂ ਦੇ ਸਿੰਘ ਕੋਹ ਕੋਹ ਹਰਾਮੀ ਮਰੇ ਨੇ,
Pulling their fingernails out with pliers, these bastards have killed Singhs by torturing them.
ਤਲੀਆਂ ਵੀ ਹੱਥਾਂ ਦੀਆਂ ਸੜ ਗਈਆਂ ਪਰ ਸੀ ਨਹੀਂ ਮੁੱਖੋਂ ਉਚਰੇ ਨੇ,
The palms of their hands were burned, but they utter no cries of pain;
ਸ਼ਾਬਾਸ਼ ਹੈ ਉਨ੍ਹਾਂ ਜਵਾਨਾਂ ਨੂੰ ਅੱਜ ਸਾਰੇ ਸਿੰਘ ਸਿਰ ਵਾਰ ਦਿਓ,
Well done to all those Singhs. Today, we all should sacrifice our lives.
ਸਿੰਘ ਸਿਦਕੀ ਸਹੀਦੀ ਪਾਉਣ ਲਈ ਲਾ ਲੰਮੀ ਮਗਰ ਕਤਾਰ ਦਿਓ,
O’ you Sidhaki Singhs, follow them, make a long queue to get martyred.
ਸਿੱਖ ਵੀਰ ਜਵਾਨੋਂ ਗੱਭਰੂਓ ਸਿੱਖੀ ਤੋਂ ਜਵਾਨੀ ਵਾਰ ਦਿਓ,
Brave Sikh youth, sacrifice your lives for Sikhi;
ਅੱਜ ਪੰਥ ਬੜਾ ਕਰਜਾਈ ਹੀ ਹੈ ਸਿਰ ਦੇ ਕੇ ਕਰਜ਼ ਉਤਾਰ ਦਿਓ ।
Today the Panth is very indebted. Pay off the debt with your heads.
ਜੋ ਜ਼ੁਲਮ ਕੌਮ ਤੇ ਹੋ ਰਹੇ ਨੇ ਕੱਦ ਤੀਕ ਭਰਾਵੋ ਸਹਿਣੇ ਨੇ,
Brothers, how long will you endure the persecution of our nation?
ਕੀ ਖੂਨ ਅਜਾਈਂ ਵੀਰਾਂ ਦੇ ਏਦਾਂ ਹੀ ਵਗਦੇ ਰਹਿਣੇ ਨੇ,
Will the blood of our heroes keep flowing like this?
ਜਦ ਤਕ ਨਹੀਂ ਸਬਕ ਸਿਖੌਦੇ ਹੋ ਨਹੀਂ ਮਗਰੋਂ ਕਦੇ ਵੀ ਲਹਿਣੇ ਨੇ,
Until we teach them a lesson, they will not leave us alone,.
ਸਿੱਖ ਰਾਜ ਕਰਨਗੇ ਦੁਨੀਆ ਤੇ ਗੁਰੂ ਨਾਨਕ ਜੀ ਦੇ ਕਹਿਣੇ ਨੇ,
Sikhs will rule the world as Guru Nanak Ji says.
ਸਿੰਘੋ ਕਿਉਂ ਢੇਰੀ ਢਾਹ ਬੈਠੇ ਬੱਸ ਮਾਰ ਸਾਰ ਤੇ ਸਾਰ ਦਿਓ,
Singhs, why are you sitting depressed, now is the time to fight or die!
ਕੋਹ ਕੋਹ ਕੇ ਤੁਹਾਨੂੰ ਮਾਰਨ ਜੋ ਵੈਰੀਆਂ ਨੂੰ ਕਰਾਰੀ ਹਾਰ ਦਿਓ,
Make those that are torturing us suffer a harsh defeat!
ਸਿੱਖ ਵੀਰ ਜਵਾਨੋਂ ਗੱਭਰੂਓ ਸਿੱਖੀ ਤੋਂ ਜਵਾਨੀ ਵਾਰ ਦਿਓ,
Brave Sikh youth, sacrifice your lives for Sikhi;
ਅੱਜ ਪੰਥ ਬੜਾ ਕਰਜਾਈ ਹੀ ਹੈ ਸਿਰ ਦੇ ਕੇ ਕਰਜ਼ ਉਤਾਰ ਦਿਓ ।
Today the Panth is very indebted. Pay off the debt with your heads.
ਜਿਵੇਂ ਸੰਤ ਜੀ ਫਰਜ ਨਿਭਾ ਰਹੇ ਨੇ ਓਵੇਂ ਕੌਮ ਨੇ ਫਰਜ ਨਿਭਾਉਣੇ ਨੇ,
Just as Sant Ji is fulfilling his duty, the Sikh collective has to do its part.
ਸਿੰਘ ਜਾਨਾਂ ਵਾਰ ਬਚਾਉਣੇ ਨੇ ਨਹੀਂ ਪੁਲਸ ਹੱਥੋਂ ਮਰਵਾਉਣੇ ਨੇ,
We have to sacrifice our lives to save our Singhs, not let them be killed by the police.
ਜੇਲਾਂ ਨੂੰ ਵਹੀਰਾਂ ਘੱਤ ਦਿਓ ਭਰ ਜੇਲਾਂ ਜੁਲਮ ਹਟਾਉਣੇ ਨੇ,
Let’s make our way to the jails in numbers, we'll fill the jails to stop this oppression.
ਜੇ ਗੱਲ ਗੱਲ ਨਾਲ ਮੁੱਕੀ ਨਾ ਫਿਰ ਪੈਣੇ ਚਣੇ ਚਾਬਾਉਣੇ ਨੇ,
If the matter is not resolved with words, then we must make them eat bullets.
ਦੇਣੀ ਗਿਰਫਤਾਰੀ ਚਾਹੁੰਦੇ ਜੋ ਅੰਮ੍ਰਿਤਸਰ ਆਣ ਦੀਦਾਰ ਦਿਓ,
Those who want to get arrested, should come to Amritsar.
ਲਾੜੀ ਹੀਰ ਜੱਟੀ ਦੇ ਆਸ਼ਿਕ ਹੋ ਚੰਡੀਗੜ੍ਹ ਚੱਕਰ ਮਾਰ ਦਿਓ,
If you are true lovers, then take a trip to Chandigarh*
ਚੜ ਛੇਤੀ ਵਲੈਤੀ ਘੋੜੇ ਤੇ ਨੰਬਰਦਾਰਓ ਮਾਮਲਾ ਤਾਰ ਦਿਓ,
Those that are leaders, ride your motorcycles and resolve the issue.
ਕਰਜਾ ਸਰਕਾਰੀ ਚੁੱਕਿਆ ਜੋ ਸਣੇ ਵਿਆਜ ਉਤਾਰ ਦਿਓ,
Let’s pay the debt the government has placed on our heads back with interest.
ਅੱਜ ਕੌਮ ਨੂੰ ਮਾਣ ਜਵਾਨਾਂ ਤੇ ਸੁੱਤੇ ਹੋਏ ਜਵਾਨੋਂ ਹੋਸ਼ ਕਰੋ,
Today, the Sikh collective is proud of the youth, sleeping youth come to your senses;
ਕਿਉਂ ਵੀਰ ਏਵੇਂ ਮਰਵਾ ਰਹੇ ਹੋ ਜਾਗੋ ਬਲਵਾਨੋ ਹੋਸ਼ ਕਰੋ,
Why are we letting our braves ones be killed, wake up heroes, come to your senses!
ਕਿਉਂ ਜੁਲਮ ਸਿੱਖਾਂ ਤੇ ਢਾਹ ਰਹੇ ਹੋ ਦਿੱਲੀ ਦਿਓ ਕਾਨੋ ਹੋਸ਼ ਕਰੋ,
Why are you inflicting atrocities on Sikhs, blind Delhi come to your senses.
ਕਰ ਵਾਅਦੇ ਸਿੱਖਾਂ ਨਾਲ ਮੁਕਰ ਗਏ ਹਿੰਦੂ ਬੈਮਾਨੋ ਹੋਸ਼ ਕਰੋ,
Making promises to Sikhs you have backed out, traitorous Hindus come to your senses.
ਮੁੱਲ ਪਾ ਕੇ ਵੀ ਸ਼ਹੀਦਾਂ ਦਾ ਲਾਹ ਸਿਰ ਤੋਂ ਮੁਕਤਿਆਂ ਭਾਰ ਦਿਓ,
Pay the value of those that are Shaheed O’Muktia, and pay off your burdensome debt.
ਇੱਕ ਪਾਸੇ ਲਾ ਕੇ ਛੱਡਿਓ ਨਾ ਗੱਲ ਰਹਿਣ ਵਿਚਕਾਰ ਦਿਓ,
Just solve this matter completely, don’t let it remain half resolved.
ਸਿੱਖ ਵੀਰ ਜਵਾਨੋਂ ਗੱਭਰੂਓ ਸਿੱਖੀ ਤੋਂ ਜਵਾਨੀ ਵਾਰ ਦਿਓ,
Brave Sikh youth, sacrifice your lives for Sikhi;
ਅੱਜ ਪੰਥ ਬੜਾ ਕਰਜਾਈ ਹੀ ਹੈ ਸਿਰ ਦੇ ਕੇ ਕਰਜ਼ ਉਤਾਰ ਦਿਓ ।
Today the Panth is very indebted. Pay off the debt with your heads.
*The literal translation invokes the folk legend of Heer referencing Heer as a bride, the provocation calls for the lovers of Heer to make a visit to Chandigarh, the administrative capital of Punjab. So the provocation is that if you love Heer then stop her wedding, ie stop the injustice.
Shamsher Singh | @anandpur_exile