Second Generation Indo-Canadians

As second-generation Indo-Canadians, there is a wide diversity of who we are, how we live, and our balance of cultural values. At the same time there is an undeniable similarity in our experiences as can be seen by the popularity of youtubers like Jus Reign that draw on those similarities of our experiences growing up in brown families. I thought it would be interesting to explore what seems to influence our retaining or letting go of certain traditional Punjabi values versus the acceptance or denial of certain western values. 

The first influence that comes to mind of which values we have is our parents. As Punjabis most of our parents would have had similar upbringings. For our generation, we are influenced by when our parents immigrated because this reflects the state of the India that they left behind, and the state of acceptance and environment in Canada when they arrived. My dad arrived in the 70s, mom in the 80s. The India that they left behind was shockingly different from the India we visited last year, due to modernization and westernization. In the minds of anyone who leaves behind their home, that memory of home is going to be frozen in time. Rural 1970s Punjab and 1970s Canada would have looked quite different; not just a physically different location, but also different norms. Parents who immigrated more recently might struggle less with the westernization concepts of clothing, food, etc. because those already have existed in India, but more with other aspects of life in Canada. Immigration is inherently a stressful process even if people may be moving from an area of even higher stress like a war-zone to a more peaceful country. They might have a harder time with raising their kids because they haven’t stabilized financially yet, because of language barriers, or lack of social supports.

The other factor as I mentioned above was the environment immigrant parents arrived into. Back in the 50s, 60s, 70s, the culture was of assimilation- let go of your past culture to accept the dominant culture, which was reinforced by outright racism. This is in contrast to the mosaic and love for different aspects of cultures today. We can see how in that environment some families were pressured so much they westernized their names and just abandoned all aspects of their culture. Other parents who immigrated around this time might now hold very “strict” or specific values for their children around Sikhi as they realize the importance of protecting their identity. Because their value systems will be based on the traditional Punjabi culture from the time they came to Canada, there will be a certain way that is expected for elders, children, or men and women to behave. There might be specific ideas of how to dress, which jobs are appropriate, which marriages are appropriate, which goals in life are most important, around gender roles, or family function. When someone arrives from India now, there are still hardships, but the requirement of assimilating and giving up who you are is gone. Instead actually one could arrive into a large center like Surrey or Brampton and be only dealing with Punjabi people, by only going to Punjabi grocery stores, reading and watching Punjabi news, or working for Punjabi companies, etc. Living in this semi-bubble, one could be out of touch with what’s going on with the general society and public, or with their children. In other ways, youth in larger centers have different opportunities as well, such as attending crash courses in Sikh history, camps, Khalsa Schools, kathas, nagar kirtans, programs etc. For someone living in the rural Prairies, or the North, or isolated small areas with different demographics, their influences will be different, friend group will look different, they may not have a Gurdwara in the community, and their hobbies will be different. I remember as a kid really having a strong feeling of togetherness within our Sikh community. Everyone knew everyone, you helped each other, you attended the same programs, etc. because there weren’t that many families at that time. I think being in those types of communities helps you stay united and close knit even if you don’t have the big opportunities of a larger center. Also there was less of a barrier to just start up projects and make them happen. 

Personal choice also influences our values. As we get older, we develop our own value systems and start to distinguish those of our parents. In some families, that personal development of an independent value system might be squashed because even the idea of independence is more of a western value system. The traditional Punjabi model would be giving up individualism for the benefit of others. While the majority Caucasian youth in Canada encounter a rebellious phase this might look differently for a Punjabi family. Rather than being accepted as a phase of personal growth, it might be discouraged as bringing the individual away from the family. This looks different from family to family so I’ll give some examples. One day there was Sikh youth that solemnly said about another Sikh boy “he doesn’t have a choice. He’ll do the job his dad wants him to do. He’ll never be able to have his own dreams. He took Amrit like his family told him. He’ll marry who they want him to. He’ll live the life he is told to. What he wants doesn’t matter.” That really hit me in my gut, such a powerful statement about how some youth live in fear of what their families think. Can you really live for others forever? Didn’t we have this Canadian life for freedom? It raised a lot of questions about individualism vs. the good of the group. Sometimes there are youth that get so frustrated with the force of acting a certain way by their families that they start to reject their culture, Sikhi, parts of their identity that make them feel different from the majority. I remember one Sikh youth. Out of curiosity, I asked “Do you believe in Sikhi?”, and he replied “No. I’ve seen my parents do it. They aren’t happy. Gurdwaras aren’t of value. There is nothing there.” This was a young man, full flowing beard and paag. He expressed he wanted so much just let it all go, try something else. He had a deep resentment towards his family, his religion and culture. This speaks to value systems around identity. Some youth simply just split themselves into two different lives. One would be taken aback comparing the “Gurdwara” version of this individual, versus the “club” or even school version of this person. It raises questions about our integrated selves, can we be ourselves in all areas of our life? Certainly, I think there should be public and private parts of ourselves, as there are parts of us (our story, personality, spirit, being) that we would not volunteer to the world but save for those in our circle of trust. That is still an integrated person, it isn’t one that is two completely different versions of oneself in one setting and then another somewhere else. Ultimately we all make this choice of how much of our western culture and how much of our Punjabi one we incorporate into lives. We choose if we speak, read, or write Punjabi, do bhangra, eat makki and saag, and embrace our kurta pajamas or salwar kameez. How much do we do it- do we embrace these all the time, do we mix up, or do we just do none of it at all? Similar for Sikhi, we make a choice about drinking, doing drugs, smoking, and what our relationship is to Guru and God. To some extent, Waheguru writes some of that per our destiny; whether we are able to see past maya to understand the purpose of life and do sewa for the community. We have to also make a choice about how involved we are in our Sikhi. For some growing up is a time of re-awakening to how important it is to keep our cultural and religious traditions alive, to strengthen ties, and keep that going for the next generation. It might not be a traditional rebellion, but it is a rebellion of itself to choose one’s values and which ones you might think that western culture fits more for you. For example, the western value systems of truth and justice, and not having overtly corrupt judiciary systems, is one of the reasons people immigrate here. Over time families definitely also adjust and change their expectations. Maybe a Sikh youth becomes fully engrossed into Simran and carries his family across the world ocean with them. Maybe a Sikh youth chooses something completely non-traditional as a job and their parents learn that that’s not an issue. I think that bringing back conversations and being open to these discussions within our community is so important. 

Our education and our line of work also influences how we relate to our Sikhi and our culture. Any amount of post-secondary education gives us skills to critically think and shapes how we process information and solve problems. Jobs that deal with the public social issues (ex. people who work in the justice system, healthcare, social work, etc.) also show us a lot about what’s going on in society. It is more complex to apply the values of Sikhi to the understandings of these life issues. Normally people would just be applying them to their own life issues as they arose. When you are dealing with other people’s issues though you also have to find a way of rationalizing and figuring out a way on how you see that through the lens of Sikhi. We see the depths of human misery and sorrow, and that influences your daily conversations, what you hold close in your life, how grateful you are for what you have. We also get a perspective of how larger systems work from the inside and that changes how we process the world as well.

Lastly, I had a conversation with one of my non-Sikh friends, who is also South Asian and is about to get married. It became really obvious that when choosing a partner there are so many other layers that we, as a minority culture, are considering. We not only have to answer where we are on the spectrum of western and Punjabi values, how religious we are, etc. but also what we expect of our partners. It can be a major source of conflict when our values don’t match and that’s not something that can really be fixed after. For example, if you value kids and the other person is adamant they never want a child, that’s hard to resolve because it’s a value system issue. Traditionally the whole vichola system made it so that all that background work of cultural, religious balance, values, families etc. were pre-done before you ever met the person. Now as we meet our partners in person through our own destiny, or online, people are having to figure that all out themselves. You can’t get that just from swiping someone’s picture. You yourself are figuring out for a partner how much these value systems matter to you. How much does attractiveness and chemistry matter, spirituality, family, work, health, modesty, drinking alcohol, materialism, finances? Does it matter the person grew up in a similar or different setting, or grew up out of the country? Does it matter if they work in a similar field, or is it ok they have no concept of your job? Some things can be compromised but some value systems are ones that we hold tight and need to discuss and check in on early on. This is something that is just another factor in being a part of our generation- not only figuring out your own value system but also navigating that when choosing a partner. 

Today we talked about how the identities of being a second-generation Indo-Canadian varies, yet how we are bonded by our similarities growing up Punjabi families. 

Sikh History Part 2: Banda Singh Bahadur to Maharaja Ranjit Singh

We will continue the history post we previously started. If you need a refresher visit: https://pgsikhyouth.blogspot.com/2020/07/sikh-history-part-1-guru-jis.html This section goes onto what happens after the Jyoti Jyot of Guru Gobind Singh Ji, all the way up until the death of Maharaja Ranjit Singh. In the next section we will go from the death of Maharaja Ranjit Singh to present day. Also I should note blogger has some kind of new interface so I apologize if theres any disruptions to previous posts, I'm still trying to also figure out how to fix formatting for new posts. 

Banda Singh Bahadur (born Lachhman Das) was an extremely important figure in our history. One day when hunting, he killed a female deer only to realize she had been pregnant. It hurt him so much he became an ascetic and meditated in a hut under the name Madho Das Bairagi. After an encounter with Guru Gobind Singh Ji, he took Amrit and became Banda Singh. Guru Ji sent him on a mission to end the continued persecution, giving him 5 gold-tipped arrows, a drum, Guru Ji’s sword, green bow, and a Nishan Sahib. He was sent with Bhai Baj Singh, Ram Singh, Binod Singh, Kahan Singh, and Fateh Singh as council, and a group of 25 other Sikhs. Guru Ji wrote a Hukamnama which advised Sikhs to join Banda Singh Bahadur on his travels. It took a year to get to Sarhand, during with Guru Ji became Jyoti Jyot. As the Sikhs travelled, they restored justice, destroyed the feudal system so farmers could own their land, distributed langar, and redistributed money from government to the poor. After battle Wazir Khan’s army, Wazir Khan was killed and the Sikhs conquered Sarhand. Banda Singh Bahadur created a Sikh capital at Lohgarh, made an official seal and coin in the name of Guru Nanak Dev Ji and Guru Gobind Singh Ji, and created an independent Sikh Raaj. As this destroyed the oppressive system of the Empire, Mughal Emperor Bahadur Shah turned against the Sikhs and set up laws to kill the Sikhs. You may remember from the last section that it was Guru Gobind Singh Ji that helped Bahadur Shah win the throne in the first place, as he promised to be a tolerant ruler. 

In 1706, Zakaraiya Khan (pronounced Yukriya Kha^.) became Governor of Lahore and started enforcing laws against the Sikhs. He ordered rewards for anyone who removed the scalp of a Sikh, hair of a Sikh, or gave information on a Sikh’s location, and punished those who sheltered Sikhs. The Sikhs were forced into the Shivalik Hills, Lakhi Jungle, and Rajputana deserts. Meanwhile Banda Singh got married to Shushil Kaur and had a son, Ajai Singh. Emperor Bahadur Shah died and was preceded by Jahandur Shah then Emperor Farrukhsiyar. In 1715 Banda Singh led his family and a group of Sikhs to village Gurdas Nangal where the Mughal army of 100,000 laid siege. The Sikhs survived 8 months living off tree bark for food. The Mughals offered them to leave unharmed, but broke their promise and killed 300 Sikhs, capturing the remaining 200. Banda Singh put in an iron cage on top of an elephant, and watched as 700 cartloads of slaughtered Sikhs heads and hundreds on spears were brought to Delhi. 740 Sikh prisoners were held from February to June of 1716. As documented by the East India Trading Company, not a single Sikh converted to Islam, even though they were told their lives would be spared if they converted. Their heads were placed around Banda Singh, who remained strong. His wife, Shushil Kaur was placed in the palace as Emperor Farrukh Siyar wanted to marry her. The Queens tried to bribe her to convert. She was told 100 Sikhs were killed daily due to her decision, and her son would be killed, then she was told her husband had already converted. No matter what she stuck to her faith. She was forced to give over four year old Ajai Singh. His heart was thrust into Banda Singh’s mouth, Banda Singh’s eyes were gouged out, hot pincers pulled away his skin, his arms and legs were cut off, and the rest of his body was cut into pieces until he achieved martyrdom. Shushil Kaur heard of his Shaheedi and refusing to marry the emperor, she thrust a dagger into her chest.  

In 1720 Bhai Mani Singh Ji became the Jathedar of the Akal Takht. Mani Singh had known and served the Guru Jis from the times of Guru Har Rai Ji. He was one of the 52 famous poets of Guru Ji’s court and wrote the original Ardas. From the lsat post, remember he had escorted Mata Sundri and Mata Sahib to Delhi when the family was separated at Sarsa Nadi. He transcribed the Guru Granth Sahib Ji when Guru Gobind Singh Ji recited Gurbani at Damdama Sahib.  He had 11 brothers and 10 sons that were martyred for the Khalsa Panth! After the death of Bandha Singh Bahadur he resolved the conflict between two groups, the Bandai Khalsa (those who believed Banda Singh as the 11^th Guru) and Tat Khalsa (who believed in Guru Granth Sahib Ji as the Guru). Under the continued oppression of Zakariya Khan the Sikhs continued to live in the forests and participate in Guerilla warfare (small groups use methods to fight larger military) for the next 10 years. Because of this continued struggle with the Sikhs, Zakaraiya Khan offered to make a leader (Nawab- Mughal position similar to a King) from the Sikh community and give a Jagir (land grant) to the Khalsa in 1733. Nawab Kapur Singh led the Sikhs. They divided up into the Buddha Dal (“army of veterans” who looked after Gurdwaras, spread Sikhi, preached) and Taruna Dal (army of 12 000 younger Sikhs who fought under Hari Singh). The Taruna Dal was further divided into five misls (armies) led by each of the 5 Pyare: Baba Deep Singh, Jassa Singh Ramgharia, Hari Singh Dhillon, Bhai Karam Singh, and Bhai Buddh Singh (grandfather of Maharaja Ranjit Singh). The Mughals became concerned seeing this organization. The Mughals asked the Sikhs to pay a tax in order to hold Diwali at Harmandir Sahib. Bhai Mani Singh Ji found out the Mughals were planning on killing the Sikhs at Diwali and cancelled the plans, but the Mughals insisted the taxes needed to be paid. Bhai Mani Singh Ji refused and was thus martyred in 1737, cut joint by joint. The executioner originally cut him at the wrist, and famously Bhai Mani Singh Ji told him to do his job properly and cut the joints of each finger as tasked. When we remember in our Ardas those shaheeds who were “bandh bandh kataye” we are remembering Bhai Mani Singh. (Think of who else is remembered in the Ardas: Bhai Mati Das from the times of Guru Teg Bahadur Ji was sawn in two pieces, Ariyan Naal Chariye Gaye; Bhai Taru Singh was scalped, Khoprian Luhayia; and Shahbaz Singh and his father Subeg Singh were crushed on two wheels rotated with iron nails, Charkhariya te chare). 

Persian Invasions

Nadir Shah (ruler of an Iranian empire) invaded from 1738-1739, looting villages, kidnapping Hindu and Muslim girls, and having his army rape women. The Sikhs under the leadership of Sardar Jassa Singh Ahluwalia, looted him and spread the wealth to the poor, freeing 2200 women who were going to be sold as slaves. Due to the ideals of izzat some women were not accepted back in their families and became accepted into the Khalsa. One of the important female figures during this time was Bibi Shamsher Kaur. She was from a Brahmin family, and her name was Shamo and her sisters was Ramo. They were kidnapped by Ali Beg, chief of Hissar, so their father went to Sardar Jassa Singh Ramgarhia (one of the Panj Pyare, Ramgarhia Misl) for help. They were freed but their father didn’t want them back because he was worried about izzat- what people would think of his daughters being with the Muslims. Sardar Jassa Singh Ramgarhia reassured him, but then the villagers were scared Ali Beg would come back to the village for the girls. The girls refused to go back to the village and were raised by Jassa Singh Ramgarhia as his daughters. This speaks to the high thinking of the Sikhs, that they considered these girls their daughters and raised them without concern about what other people would think, or if their “reputations” were an issue. The sisters learned horse-riding, Gurmukhi, swordsmanship, and took Amrit. After Shamsher Kaur was married, she continued to be a warrior. She fought and won a battle at Balata and was gifted 5 villages to preach Sikhi. Shamsher Kaur then saved a young girl who was being forced to marry the chief of a nearby village, and her father. The chief, Mohammed Ali, then begged for forgiveness but later decided to battle Shamsher Kaur and he was killed by her. Her husband was also martyred. The Marathas (a group of castes in India) then came with an army of thousands to take over. Bibi Ji refused to surrender and was bravely martyred with her force of 1000 Sikhs.

   

From 1739-41 Zakariya Khan sent 20,000 men to search for Sikhs and awarded a blanket for a Sikh’s hair, 50 rupees for a scalp and 10 rupees for whereabouts. Sikhs were tortured and beheaded in Lahore, at a site now called Shahidganj. In 1739, four months went by and no Sikhs were seen in Punjab. Bhai Bota Singh and Bhai Garja Singh Ji wanted to do darshan of Taran Taran, and as they were walking in the jungles they were seen by travellers. The travellers commented this was not possible they were Singhs, due to the rules of Zakariya Khan and that the Khalsa wouldn't be hiding. They started a toll at Noordeen dee saraa(n) on the path to Zakariya Khan. They wanted to show the bravery of the Sikhs but the public was gladly paying taxes without any complaint to Zakariya. They wrote a letter to Zakariya, saying he was not ruling properly. He sent 100 soldiers to capture them alive but the Singhs said this was their land and they would fight. They fought bravely, pulling out arrows from their bodies, surviving being run over by horses. It was embarrassing for the soldiers that they were dying off when these two Singhs were still standing. The soldiers fired their guns at once, they continued to fight. Finally lying on the ground, they were told to convert to Islam. Having one working arm and one leg each, they helped each other rise up leaning on each other and fought once again until they were shaheed. The soldiers then cut up the bodies and brought them back, disappointed they were unable to get them alive. 

In 1740, Chaudhry Massa Rangarh brought cartloads of Sikh bodies in order to get rewards from Zakaraiya Khan. He was smoking and drinking inside Harmandir Sahib while watching dancing girls and banned the Sikhs from entering. Bhai Sukha Singh and Bhai Mehtab Singh walk into the Harmandir Sahib carrying coin bags, and were allowed in by the guards. As Massa bent his head to look inside the bags, they beheaded him and quickly left on their horses. They were both crushed on two rotating wheels with iron nails on them (charkhari) in 1744 while meditating.

Zakariya wondered how the Sikhs survived in the Jungles. In 1745, spy Harbhagat Niranjania of Jandiala told him about Bhai Taru Singh “after paying his dues and keeping a little bit for himself, he had been sending the rest to the Khalsa Panth Singhs. His mother and sister who lived with him in his home, they also earned some money doing some odd jobs. Keeping themselves alive on the barest minimum victuals, they covered their frail bodies with coarse clothes. Offering whatever they could save from their earnings, they reposed their faith in none else than the Singhs” (Sri Guru Granth Sahib Ji Academy). Since Bhai Taru Singh was feeding the Sikhs, Zakariya sent the soliders to capture him. His sister was released by some villagers who paid off the guards. He was tortured at Lahore. The Nawab tried to bribe him to convert, but Bhai Taru Singh asked if he would never die if he converted. The angry Zakariya ordered him to be beaten with shoes but Bhai Taru Singh spoke that this punishment would come back to Zakariya. The executioner was sent to cut his hair, but Bhai Taru Singh spoke that the executioners would die before that was possible. In fact his hair was so strong no one was able to cut it, and the barbers went blind. He was scalped alive instead. Zakariya subsequently developed urinary retention and begged for forgiveness, but the Khalsa said the cure would be to beat him with Bhai Taru Singh’s shoes. This cured his problem, but he died of injuries from the shoes. Amazingly Bhai Taru Singh Ji survived without his scalp from June 9-July 1 after the death of Zakaraiya Khan! 

In the same year, Subeg Singh was a man who worked for the government, and had a son named Shahbaz Singh, who studied in a Muslim School. For criticizing the rulers of the time, Shahbaz Singh faced conversion to Islam or death. Zakariya Khan’s son Yahiya Khan became the next governor. As both son and father refused to convert to Islam, they were tortured and martyred by being crushed on wheels. 

At this time the Sikhs were living in forests, deserts, marches, and in the dens of lions and wild animals because of the persecution they faced. Having been pushed out of the cities, the Sikhs continued tactics of guerilla warfare. A jatha of Sikhs, led by S. Jassa Singh Ahluwalia and S. Sukkha Singh Marikambo Ji, then ended up near the estate of Jaspat Rai, brother of Lakhpat Rai, Zakariya Khan’s minister. The Sikhs stopped at Gurdwara Rori Sahib. Jaspat Rai then threatened the Sikhs to vacate the Gurdwara and would not allow them time to make langar; the Sikhs attacked and killed Jaspat Rai. In revenge of his brother’s death, Lakhpat Rai wanted to kill the entire population of Sikhs. He gathered the Sikhs working in Lahore in government departments with their families, and killed them on March 10, 1746. It is estimated there were several thousand Sikhs killed on this day. Lakhpat said whoever used the word Guru would have their stomach pierced, he said people had to use the word rori for gur, he threw Sri Guru Granth Sahib Jis in the wells and rivers, filled Sri Darbar Sahib with dust and said 1000 Sikhs were to be killed daily.  

 

The Sikhs, led by S. Jassa Singh Ahluwaalia, and S. Sukkha Singh were attacked. Using guerilla tactics, they were able to cause a huge loss to Lakhpat Rai’s forces. Lakhpat Rai then fired cannon balls, set the jungle on fire, and sent out the infantry. The Sikhs were then caught between the flooded Ravi and Lakhpat Rai’s forces, so they headed towards the hills of Jammu hoping for help from the Hindus, who unfortunately had also tied forces. The infantry Sikhs then decided to climb the sandy hills of the Jammu, while the mounted stayed behind. Though they faced losses, they did make it up while the mounted forces were heavily attacked and had to retreat by crossing the Ravi. In the area of Kathua, 1000 Sikhs were martyred, and 500 were arrested then martyred. The remaining Sikhs made it across, but this terrain was incredibly difficult to live and fight in- it was incredibly swampy, thorny, and with sanded mounds. Lakhpat Rai got the jungle set no fire and thus the shaheeds in this chotta chhamb were all martyred by being set on fire. Fighting continued for two months. The dates of the total Ghallughara are sometime between March and June 1746. The main encounter is said to have happened on May 1, 1746, when 7,000 Sikhs were killed and 3,000 captured then tortured and executed (these skeletons were later found buried at Shaheedganj mosque). This is known as the Chotta Ghallughara (small holocaust, only named small due to the later Vaddha Ghallughara, or large holocaust). It’s estimated in this whole Ghallughara, 40 000 Sikhs were martyred. This Ghallughara resulted in a loss of ¼-1/3 of the Sikh population. This was a time when the Sikh population was already small due to persecution, but the Khalsa continued to expand and developed 25 misls by 1747 and 65 bands by 1748. 

 

In 1748, Nawab Kapur Singh united the warriors into the Dal Khalsa with Jassa Singh Ahluwalia as the leader of 11 misls (70, 000 Sikhs). As background, Jassa Singh Ahluwalia lost his father at age four, and moved to Delhi with his mother to perform Kirtan. Mata Sundri blessed them and after 7 years he returned to Punjab to do kirtan with the Rabab. Nawab Kapur Singh heard him playing in Kartarpur and adopted him.

Ahmad Shah Durrani (Abdali) took over Lahore after the death of Nadir Shah, who was murdered by his own officers and relatives. Ahmad Shah murdered and looted the population, invading 9 times from 1748-65. We will revisit his attacks later on. For the time being, he was defeated by the Mughals and Mir Mannu took over as Governor of Lahore. Adina Beg, Afghan Governor of Punjab, helped Mir Mannu in persecuting the Sikhs. Hundreds of Sikhs including women and children were tortured and executed. Children were cut up and tied around their mother’s necks, as the mothers were forced to grind stone. This is such a gruesome torture, yet there were no cases of women giving up their Sikhi. The women would sing” Mannu is our sickle, We the fodder for him to mow, The more he cuts, the more we grow." One of the important women of this time was Bibi Baghel Kaur. She was originally a Hindu bride that was kidnapped by Mughals on her wedding day, and her husband took Amrit and returned with the Sikhs to save her. She also took Amrit and became a soldier. As she was battling Mir Manu, she was separated from the other Sikhs and set up camp. When soldiers came to forcibly capture and marry them, Bibi Ji cut off a soldier’s arm and escaped with some Kaurs on horseback. After Mir Mannu’s death from falling off a horse in 1753, some of the Kaurs were still being held. Baghel Kaur came back to save them. In 1755 Ahmad Shah Durrani then returned to torture the Sikhs and Baghel Kaur sent her husband and son into the forest, while protected Kaurs from being captured. Eventually she was captured and tortured. She was supposed to be tied to a pillar and whipped but she grabbed a soldier’s sword and started fighting. She was martyred with some other Kaurs, and the next day some Sikhs came to free the remaining women.  

Ahmad Shah Abdali continued to loot, murder and kidnap Hindus and Muslims as slaves. Baba Deep Singh’s jatha attacked and freed the prisoners. Abdali appointed his son Taimur Shah to "finish" the Sikhs. Taimur recruited Jahan Khan, who then invaded Amritsar in 1757, and started demolishing Harmandir Sahib. Baba Deep Singh Ji famously fought to protect Harmandir Sahib. He gathered the Sikhs, and drew a line on the ground, saying whoever crosses would accept death. 5000 Sikhs accepted. Baba Ji said he would be Shaheed in the Parkarma of Harmandir Sahib but his head became separated from his body prior to that. He kept fighting, holding his head, until he reached the Parkarma. Those who understand the power of Waheguru can understand how this was possible. There are thus two Gurdwaras in Amritsar to commemorate Baba Ji. 

Bibi Nirbhai Kaur was also a warrior during the times of Ahmad Shah Abdali. Jahan Khan destroyed Kartarpur and burned Gurdwara Tham Sahib. Bibi Ji’s mother was burned in her house, and she and three other Kaurs were kidnapped. She killed two soldiers but didn’t manage to escape. The commander asked her name, she replied “Death.” He told her to speak nicely and she replied that “Death does not wish to live.” He temporarily left to watch the destruction of Kartarpur but planned on raping the Kaurs. They escaped while he was gone and killed the guard. Nirbhai Kaur then returned with her fiancé to rescue women being raped by the commander, and killed him herself. These women were afraid they would not be accepted by their families as they had been raped, but the Khalsa took them in. They took Amrit and married Singhs. This really spoke to the level of respect given to women by the Khalsa, and that they didn’t have to be defined by what they went through. 

Ahmad Shah returned again and again but the Sikhs kept freeing his prisoners and taking back the money he stole. On Feb 5^th 1762 the Wadda Ghallughara (large Holocaust) took place at Kup Raira. As the Sikhs were moving their families, Ahmad Shah sent armies to attack. Led by Jassa Singh Ahluwalia and Charat Singh Suckerchakia (grandfather of Maharaja Ranjit Singh), the Sikhs tried to protect their elders, women and children while mounting a defense. On this day around 20-50,000 Sikhs were shaheed, with 25-30,000 cited by a Muslim chronicler. All warriors were wounded. This was a big loss to the Sikhs just shortly after the Chotta Ghallughara. 

In April, Ahmad Shah blew up Harmandir Sahib. Jassa Singh Ahluwalia attacked Sirhand, defeating Afghan Governor Zain Khan, and restoring Harmandir Sahib. In October they fought again and Jassa Singh captured a large part of the enemy troops, forcing them to help repair Harmandir Sahib. He released the prisoners, and many of them became Sikhs. In 1764 Abdali tried to destroy Harmandir Sahib, while Bhai Gurbaksh Singh and 30 other Sikhs became shaheed near the Akal Takht. Like Baba Deep Singh, Bhai Gurbaksh Singh also fought with his head on his hand. The Sikhs captured Lahore and made coins. Abdali retreated in 1766 but fought again until he was totally defeated in 1769. He died of a wound caused by a flying piece of brick when he blew up Harmandir Sahib. 

In 1783 after the passing of Jassa Singh Ahluwalia, the misls fought among themselves until 1799.  When Afghan Zaman Shah took over Lahore, (Maharaja) Ranjit Singh, recaptures it for the Sikhs and unites the misls. He had only one eye due to having smallpox as a child, but he was still a warrior on the battlefield. He took over leadership of his father’s Misl at age 18. He ruled from 1799-1839, being crowned as Maharaja in 1801. He was a fair ruler to all from Khyber Pass, Sindh, to Kashmir, and Tibet. He ended the Sarbat Khalsa meetings held at Vaisakhi and Diwaali to guide the Khalsa in 1805. The Sikhs were trained in guerilla warefare, so Maharaja Ranjit Singh got an American Colonel to train infantry and cavalry composed of Muslims, Purbias, Afghans, Gurkhas and Sikhs. The death penalty was cancelled, cow slaughter was banned, and everyone was respected. He built many important Gurdwaras including Hazur Sahib and put gold on the Harmandir Sahib. It is said that Guru Gobind Singh Ji declared that whoever made a monument at his death, his family would be ruined and indeed Ranjit Singh created Hazur Sahib and his family was ruined. The important Sikh generals at this time were Hari Singh Nalwa, who won an attack on Afghanistan, and Zorawar Singh who attacked in Kashmir and Tibet with Akaali Phoola Singh (jathedar of the Akal Takht). Akaali Phoola Singh became shaheed in 1823 in a battle with the Afghanis, and in 1837 Hari Singh Nalwa and Fateh Singh Ahluwali also breathe their last. Maharaja Ranjit Singh leaves this world in 1839. 

In the next section we have a lot to cover from 1839 to present day! 

References

“Banda Singh Bahadur: The Rise of Khalsa.” Sikh Missionary.org

https://www.allaboutsikhs.com/sikh-youth/youth/sikh-history-questions-and-answers/

“Bandha Singh Bahadur.” Sikh Missionary Society, www.sikhmissionary.org.sg/media-communication/publications/

Basics of Sikhi. “The WhyGuru Course TWGC”, YouTube, YouTube, 2012

https://www.youtube.com/watch?v=2vgz15G1oHI&list=PL5UNLfJ1TsJksushCeFTr20HE7srx_H0B          

“Bhai Bota Singh & Bhai Garja Singh Babaneea Kahaneea ‘The stories of our Ancestors.’” Sikhs2Inspire.https://www.youtube.com/watch?v=fRiYr-oj1Ac

Gogia, Sawan Singh, “The Superb Martyr- Bhai Mani Singh Ji” by Sawan Singh Gogia. 

Sikhnet, https://www.sikhnet.com/news/superb-martyr-bhai-mani-singh-ji

“Main Page.” SikhiWiki, 2005, www.sikhiwiki.org/

Kaur, Dr. Amrit. “Chotta Ghallughara- The Sikh Holocaust of 1746.” SikhStation.net,

2020, https://singhstation.net/2020/05/chhota-ghallughara-the-sikh-holocaust-of-1746/ .

“Name Some Famous Women in Sikh History: Sikh Answers.” Sikh Answers RSS, 2010, www.sikhanswers.com/sikh-history-personalities/name-some-famous-women-in-sikh-history/.

Singha, H.S. The Encyclopedia of Sikhism, Hemkunt, 2000, pp. 64–64.

Guerrilla warfare. Wikipedia. https://en.wikipedia.org/wiki/Guerrilla_warfare

Museum, National Sikh, et al. “National Sikh Museum, Sikh24 Editors.” Sikh24com, 4 Feb. 2014, www.sikh24.com/2013/12/26/5-courageous-sikh-women/.

Updated June 18/21