By Gurnam Singh and Manjit Kaur | Opinion |
The recent terrorist attack in Kashmir, which claimed the lives of 26 innocent Hindu tourists and left 10 others injured, has once again cast a shadow over the region. The attack in Baisaran Valley, a popular tourist spot near Pahalgam, serves as a stark reminder of the continued violence and the fragility of peace in a region scarred by years of conflict. This attack, in many ways, echoes the tragic Chittisinghpura massacre, where 36 Sikhs were brutally killed by terrorists in the village of Anantnag district on March 20, 2000. The massacre occurred just days before US President Bill Clinton’s state visit to India, highlighting the deepening conflict and the senseless loss of innocent lives. There is a widely held belief that this massacre was itself a product of the geopolitics of the region.
For Sikhs, this tragedy resonates deeply. The Chittisinghpura massacre, much like the recent Pahalgam attack, reflects the devastating impact of terrorism and sectarian violence in Kashmir. It reminds us that civilians, regardless of their faith or background, continue to be caught in the crossfire of political and religious conflict. The memories of Chittisinghpura highlight the human cost of conflict, and they underscore the urgent need for peace and unity in the region.
For us, as Sikhs, the Pahalgam attack is not just a news event; it is a painful reflection of a larger, more entrenched issue that has plagued both India and Pakistan for decades. The violence in Kashmir, the rise of militant extremism, and the deepening of nationalism on both sides of the border all point to a critical issue: the escalation of hate-filled nationalism, whether it is the rise of hardline Islamism in Pakistan or the Hindu nationalist agenda in India.
In this piece we seek to address this issue through what we believe is the Sikh perspective, one grounded in the universal teachings of compassion, equality, and shared humanity of our Gurus. We stand firmly against the divisive ideologies that continue to tear apart the lives of innocent people. We believe it is time to move beyond these manufactured borders, both physical and mental, and to focus on our shared humanity and collective vulnerabilities.
The Deepening of Nationalism: A Dangerous Path
Nationalism has always played a role in the India-Pakistan conflict, but in recent years, we have witnessed a dangerous shift. On both sides of the border, nationalism has taken on a more extreme form, one that is built on hatred and division rather than unity. In India, the rise of Hindutva and the increasing prominence of the Hindu right-wing agenda have fuelled the flames of intolerance. In Pakistan, the growing influence of hardline Islamists has led to an equally dangerous form of nationalism that disregards the rights and dignity of not only non-Muslim minorities, but moderate Muslims as well.
The nationalism we see today is not the nationalism of unity, solidarity, or mutual respect. It is a nationalism that thrives on fear, exclusion, and hatred. It is a nationalism that seeks to demonize the “other”, whether that other is a Muslim, Hindu, Sikh, or anyone who does not fit within a narrow, ideological framework. This kind of nationalism is deeply harmful. It teaches us to view one another as enemies rather than neighbours. It reinforces the artificial divisions that have caused so much pain and suffering in our shared history.
As Sikhs, we reject this vision of nationalism. We cannot, in good conscience, support any ideology that promotes hatred, intolerance, or the dehumanization of others. We have witnessed the horrors of division and violence in the past during the partition of India in 1947 when families were torn apart, and lives were shattered by violence. We have seen how nationalist ideologies, whether religious or political, have driven people to commit atrocities in the name of a false sense of superiority or identity or in the service of one’s faith.
The Sikh Perspective: A Vision of Universal Humanism
The Sikh Gurus, in their timeless teachings, have called us to reject hatred, violence, and division. They have shown us that our common humanity is far greater than the artificial lines that divide us. Guru Nanak, the founder of Sikhi, taught that there is one Creator, and all human beings regardless of their faith, race, or nationality are equal in the eyes of God. “No one is a Hindu, no one is a Muslim,” he famously said, pointing to the folly of religious and cultural divisions that seek to divide us.
Sikhi does not see the world in terms of “us” versus “them.” It teaches us to view all people as equals and to embrace the diversity that makes our world rich and beautiful. The very concept of “Sarbat da Bhala” (the well-being of all) is central to Sikh thought, emphasizing that we must work for the good of all humanity, not just for our own community or nation. This universal humanism is the antidote to the poison of hate-filled nationalism. Sikh teachings call on us to build bridges, not walls; to embrace our common vulnerabilities, our shared needs, and our mutual aspirations.
The Need to Tear Down Borders: Physical and Mental
The conflict between India and Pakistan is fuelled by physical borders, but perhaps more insidiously, it is also driven by mental borders, divisions in our hearts and minds that prevent us from seeing each other as human beings. These mental borders are built on centuries of fear, mistrust, and hatred, and they are perpetuated by governments and ideologies that profit from division.
We must recognize that the physical borders between India and Pakistan are not the true barriers to peace. The real barriers are the walls in our minds, the prejudices, the stereotypes, the hatred that has been passed down through generations. These mental borders are just as real and just as dangerous as the lines on a map, and they are far harder to tear down.
As Sikhs, we believe that it is not only possible but essential to tear down these borders. The teachings of Guru Nanak and the Sikh Gurus encourage us to see beyond national identities, religious affiliations, and ethnic divisions. They urge us to recognize the fundamental equality of all people, regardless of their background, and to treat one another with love, respect, and compassion.
Let’s not add fuel to the fire!
In the midst of these geopolitical tensions, there are groups like Sikhs for Justice (SFJ) who believe that the current conflict between India and Pakistan might somehow benefit the Sikh community in their quest to establish an independent Sikh state, Khalistan. The Middle East Research Institute (MEMRI) published an article on 7th May 2025 where they report that Gurpatwant Singh Pannun, the head of SFJ, “told a Pakistani television channel that Sikhs will defend Pakistan in the case of attack by India”. Such wild threatening comments, as well as being contrary to Sikh ethics, are likely, if anything to make the lives of Sikhs in the region even more precarious.
While we acknowledge that the pain and suffering caused by the 1984 anti-Sikh genocide and other injustices should not be ignored, the idea that the break-up of India and Pakistan and the creation of the imaginary state of Khalistan will lead to peace is dangerously misguided. Such ideas fail to recognize the complex historical realities that demonstrate the consequences of partition and balkanization.
SEE ALSO: The struggle for Khalistan: What next?
SEE ALSO: 1984: A dark chapter in Sikh history
The historical examples of Yugoslavia, Ukraine, the Middle East and other former Soviet states provide stark warnings. The breakup of Yugoslavia into smaller, ethnically defined states led to brutal conflicts, ethnic cleansing, and decades of instability. Similarly, the ongoing tensions in Ukraine and the former Soviet states show that creating new national borders does not always lead to peace; it can often deepen existing divisions and lead to even greater suffering. And as for the Middle East, with various wars and conflicts all we can see is bloodshed and turmoil. Nationalism, mixed with religion is indeed a very poisonous mixture.
The most compelling example, however, is Western Europe, which offers a clear counter-narrative to the idea of balkanization. After the devastation of World War II, European nations, which had been at war for centuries, came together to form powerful transnational structures, such as the European Union and NATO. This cooperation, founded on mutual respect and shared goals, has created a region where nations that were once enemies now work together for collective prosperity and peace.
While Sikhs like any other community in the world have a legal right to self- determination, there is a big gap between exercising this basic human right wherever one may be living, and the case for separatism. Especially at this current moment, instead of seeking division, we must embrace unity, not only between India and Pakistan but across the entire region. A fragmented, divided South Asia would only perpetuate the cycles of violence and hatred. It would serve no one’s interests, not the Sikhs, not the Hindus, not the Muslims, nor the future generations who will inherit these borders.
Embracing Humanism
The violence in Kashmir, much like similar conflicts the world over, is symptomatic the failure to recognize our common humanity. We, as Sikhs, must reject all ideology of division and hatred. That means doubling our commitment to the universal and humanist teachings of Sikhism. We cannot afford to allow nationalism and religious extremism to dictate our futures. It is therefore time to break the cycle of hate and violence and to build a future based on mutual respect and understanding.
We call on the people of India and Pakistan, on Muslim, Sikh, Hindu and those without any faith allegiance to reject the ideologies of hate and division. Let to say to those who use religion to justify violence, stop bringing our great faith traditions into disrepute. Let us work together to build a future where we can all live in peace, security and dignity.
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
Manjit Kaur, a UK-based therapist and counsellor, is a presenter at the 1 Show Live at Panjab Broadcasting Channel, UK. She can be contacted via email at manjitkaur1show@gmail.com
* This is the opinion of the writerS and does not necessarily represent the views of Asia Samachar.
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