By Gurnam Singh | Opinion |
The Akaal Takht which, for some, perhaps many Sikhs, represents supreme temporal authority, recently issued a directive to gurdwaras across the world, mandating that the Nishan Sahib, the distinctive Sikh flag, should only be either basanti (yellow/gold) or surmai (blue) in colour. This decision was prompted by complaints from leading Sikh organisations that some gurdwaras were using saffron-colored cloth, which they assert is associated with Hinduism and not Sikhi. The Nishan Sahib, a triangular flag featuring the Khanda symbol, is an important religious emblem for Sikhs, traditionally displayed in gurdwara complexes worldwide.
National flags are potent symbols that can evoke a wide array of emotions and effects. This phenomena can be seen so powerfully on show at the recent Paris Olympic Games where, victorious sportsmen and women were seen routinely wrapping themselves in their respective national flags. Hence, even the staunchest of anti-nationalists would need to acknowledge the importance of flags and other symbols to the psyche of human beings. Though Sikhi, with its universalist thrust, is generally opposed to any kind of outward expression of sectarianism and nationalism, as is evident in the display of flags (Nishan Sahibs) outside Sikh gurdwara’s the world over, there is definitely a place for the assertion of a distinct ethno-religious or ‘quomi’ identity.
The ubiquity of flags suggests they serve an important function, even though opinions may differ about their efficacy. Positively, flags unify nations by embodying shared values, history, and aspirations. Accordingly, colours and symbols on a flag can reflect a country’s struggles, triumphs, and core principles, providing citizens with a strong sense of identity and belonging. For instance, the red, white, and blue of the American ‘stars and stripes flag symbolise valour, purity, and justice – ideals that resonate with the nation’s founding principles. Similarly, the green and gold of the Brazilian flag represent the country’s lush landscapes and wealth, fostering national pride. In these contexts, flags can be seen to serve as powerful tools of cohesion, bringing citizens together under a shared narrative.
Closer to home, the three colours along with the central wheel (chakra) of the Indian flag’s each carry deep meanings: saffron representing strength and courage, white symbolising peace, truth, and moral guidance, while green signifies the nation’s connection to the soil, fertility, and growth. The navy blue wheel, or chakra, in the centre represents the wheel of dharma, symbolising virtue, motion, peaceful change and unity.
However, as we have seen across the world, throughout history, this same symbolic power can have negative consequences, particularly when political, ethnic, racial, or religious symbolism is incorporated in the design of the flag. In this case, flags can become exclusionary symbols, reinforcing societal divisions.
Perhaps the most infamous historic example of the association between a flag and hate is the German Nazi Swastika flag, a which became a symbol of the mythical Aryan race. Other less contentious examples, include the Confederate flag in the United States, which had deep racial connotations and the English Cross of Saint George that pays homage to a military ‘saint’ and crusaders, are for some deeply contentious.
Hence, some view these a symbols of heritage, others see them as emblems of oppression and domination. In conflict zones or areas with intense ethnic rivalries, the display of certain flags can exacerbate tensions, leading to violence and deepening divisions. One of the hallmarks of sectarianism in Northern Ireland, that was the cause of violent clashes between Loyalists and Republicans were the annual flag parades.
Flags possess an almost mystical power to move and inspire people towards certain causes. However, political manipulation of flag symbolism can further complicate its significance. Governments or political movements routinely co-opt national or religious symbols to advance specific and exclusive ideologies, resulting in marginalising other groups in the process. For instance, the Hindutva movement in India uses the saffron colour to assert a Hindu nationalist identity (See: Unveiling the Difference: Hinduism and Hindutva), which can alienate religious minorities like Muslims, Christians and Sikhs. Indeed, there is evidence that the peoples of the various states that make up India are concerned with this process if erasure of the diverse identities of the nation. When flags and their colours are used in this way, they can become instruments of hate and propaganda, leading to disunity, conflict and violence.
Despite these potential negatives, flags can also be powerful symbols of resistance and identity for marginalised communities. For groups that have been historically oppressed or overlooked, adopting and displaying a flag with specific colours can be a powerful act of defiance and self-affirmation. The Palestinian flag, for example, symbolises resistance against occupation and a declaration of the Palestinian people’s right to self-determination.
THE SIKH FLAG
It is in this very same vein that Sikhs have felt the need to adopt their own flag, known as the Nishan Sahib. Historical records indicate that the Nishan Sahib was first introduced by the 6th Sikh Guru, Guru Hargobind Singh, in 1606, originally in yellow to symbolise spirituality and martial spirit. The 10th Sikh Guru, Guru Gobind Singh, later added the blue flag, which is still used by Nihang Sikhs today. Over time, the emblems on the flag have evolved, with the Khanda symbol, a double-edged sword with two single-edged swords and a chakkar, becoming the standard design by the 19th century.
It was against the backdrop of the hegemony of the Hindutva RSS and creeping saffronisation of Sikh institutions that the Akaal Takht, pressured by Sikh scholars and activists, felt the need to issue their edict to ban saffron flags and replace them with basanti (yellow/gold) and surmai (deep blue). As well as their historic significance, most critically, these colours assert the autonomy of Sikhi as well as differentiating it from other political ideologies, most notably, the Hindutva nationalist movement, which prominently uses the Saffron flag. The RSS’s use of saffron, a colour traditionally linked to Hinduism and spiritual renunciation, reflects its broader agenda to align Indian identity with a singular, monolithic Hindu culture. This stands in stark contrast to the Sikh Panth’s distinct religious and cultural identity,
This differentiation is more than symbolic; it is a statement of resistance against the assimilation of Sikh identity into the broader Hindutva fold. The display of Basanti and Surmai flags at Sikh institutions and events is a visible assertion of this distinctiveness, a reminder of the Sikh community’s unique religious and cultural heritage. This use of color also challenges Sikh deras (religious seminaries) that have been co-opted into the Hindutva agenda, urging them to reaffirm their commitment to the Sikh identity rather than becoming absorbed into the nationalist project.
Gurnam Singh is an academic activist dedicated to human rights, liberty, equality, social and environmental justice. He is an Associate Professor of Sociology at University of Warwick, UK. He can be contacted at Gurnam.singh.1@warwick.ac.uk
* This is the opinion of the writer and does not necessarily represent the views of Asia Samachar.
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