By Gurnam Singh | Opinion |

Introduction

The Sikh community today finds itself at a critical juncture. From the simmering geopolitical hostilities in South Asia to internal divisions that threaten the coherence of Sikh identity, the challenges facing Sikhs, both in the homeland of Panjab and the diaspora across India and the world, are mounting. At the same time, questions are being raised about the contemporary state of Sikh activism, once a defining feature of the community’s moral and political presence in the world.

Since those tragic events in 1984, other than during the Punjab farmers’ movement in 2020 which temporarily reignited a global awareness of Sikh activism, arguably Sikh political power and influence in India has been on the decline. In the present moment, we are witnessing the decline of a centuries-old tradition of principled resistance and justice-seeking.

This article offers a timely reflection on the threats confronting the Sikh community, the proud legacy of Sikh activism, the current malaise often described as “re-activism,” and the pathways toward revitalising a spiritually grounded, values-led activism for the modern world.

Contemporary threats

The recent escalation in tensions between India and Pakistan has once again placed Punjab, and by extension, the Sikh population, at the epicentre of geopolitical unease. For Sikhs, this renewed conflict revives painful historical memories and reinforces their vulnerability within a region long beset by power struggles and militarised politics. Given the nature of modern warfare, and the fact that both India and Pakistan possess nuclear weapons, until and unless a long-term peace is established, Sikhs of Panjab will continue to face an existential threat. Moreover, precisely because of the uncertainty that is fostered by the mistrust and hostility of the two nations, Panjab continues to suffer economically, with one effect being a brain drain, particularly youth, who are in increasing numbers leaving Panjab to improve their career chances elsewhere, both in India and abroad.

Internally, the community is grappling with a more insidious threat: fragmentation. Apex Sikh institutions, which once offered unified leadership and spiritual direction, are now plagued by factionalism, weakened authority, and opaque decision-making. This has left a leadership vacuum that contributes to growing mistrust among Sikhs. Much of today’s activism seems to pit Sikhs against Sikhs, with disputes over maryada (religious conduct), doctrinal authority, or institutional control taking precedence over collective wellbeing.

The diaspora, while more secure materially, is not immune to these challenges. In countries such as the UK, Canada, and the US, Sikhs have established thriving religious and cultural infrastructures. However, they have also brought with them the kinds of caste, clan, dera and political allegiance that continue to fragment it seems like their brethren back in Panjab. While some of the proliferation of Gurdwaras is because of growing congregations, it is undeniable that much of the growth is related to ‘deras’ seeking to establish their own global presence.

Sikh activist traditions

Sikhs have never been passive bystanders to injustice. From the martyrdoms of Guru Arjan Dev and Guru Tegh Bahadur to the creation of the Khalsa by Guru Gobind Singh, Sikh history is replete with examples of courageous defiance against tyranny. The early 20th-century Gurdwara Reform Movement, which sought to reclaim Sikh places of worship from corrupt control, and the more recent farmers’ protests, which mobilised Sikhs across the globe, reflect a long-standing tradition of activism rooted in spiritual conviction.

SEE ALSO: Crisis in the Sikh Polity

This activism was never simply about protest; it was an ethical stance, grounded in Sikh values of justice equality and service. Sikhs were seen not just as warriors or saints, but as principled actors in pursuit of a just social order and institution building. The establishment of the Sikh empire under the leadership of Maharaja Ranjit Singh is perhaps the most spectacular example of what Sikh activism was able to archive. Other powerful more contemporary example would be the Singh Sabha, Akali and Gadar Movements of the early part of the 20th Century. It is this history of principled resistance and bravery that lends Sikh activism both its moral authority and its enduring inspiration.

Present day “re-activism”

In stark contrast to the rich legacy of principled resistance and strategic mobilisation, much of today’s public Sikh response to crises is increasingly characterised by impulsiveness rather than thoughtful deliberation. A deepening sense of disillusionment, fuelled by unresolved traumas, most notably the atrocities of 1984, has given rise to a condition aptly described as re-activism. This is a state of chaotic, emotional, and often uncoordinated responses marked by spasmodic outbursts, impulsive protest, and a lack of strategic vision. Whereas earlier Sikh protest movements (morchas) were rooted in coherent objectives and frequently achieved tangible victories, today’s efforts too often appear fragmented, reactionary, and ineffective, reinforcing the troubling perception that Sikh activism has strayed from its moral and organisational foundations.

The Indian military assault on the Harmandir Sahib in June 1984, followed by the anti-Sikh pogroms in November of the same year, inflicted deep and lasting wounds amongst the Sikh diasporas. The failure to secure justice for victims, the continued incarceration of Sikh political prisoners, and the marginalisation of those advocating for Sikh sovereignty or political rights, all contribute to a climate of anger and helplessness. In such a climate, reaction often substitutes for reasoned action.

SEE ALSO: 40 years after the Sikh Genocide of Nov 1984: Is reconciliation possible without justice?

The once-robust Khalistan movement has largely dissipated into factions, weakened by both internal divisions and external suppression. In the absence of clear ideological direction and sustained grassroots organisation, much of what passes for activism today, particularly on social media, is performative, episodic, and lacking in substance. Cycles of protest and counter-protest, echo chambers of outrage, and symbolic gestures dominate the landscape, further deepening the crisis.

Rekindling Sikh activism

Despite these challenges, Sikh activism is not beyond salvation. Indeed, its revival is both necessary and possible, provided it is grounded in the core values of Sikhi and adapted to the realities of a modern, globally dispersed community.

To begin with, a new intellectual infrastructure must be built. The community urgently needs scholars, writers, educators, filmmakers, and public intellectuals who can produce and disseminate critical knowledge for a global audience. Without a well-developed intellectual tradition, Sikhs remain vulnerable to propaganda, misrepresentation, and internal ignorance.

Secondly, the question of resource allocation must be addressed. The vast financial resources of the global Sikh community are often directed toward building elaborate gurdwaras and hosting large-scale open-air religious events and processions. While these serve important spiritual and cultural functions, they must be balanced with investment in education, advocacy, media, and research. Activism must move from optics to outcomes.

Gurdwara education, for instance, is frequently limited to basic Punjabi language classes or superficial religious instruction configured around telling of miracle stories. A comprehensive Sikh studies curriculum, covering theology, ethics, history, and politics, delivered using modern pedagogical methods, is largely absent. The result is a generation of youth with a tenuous grasp of their tradition, susceptible to apathy or assimilation. This failure is not theirs alone; it reflects a collective shortcoming in vision and strategy.

Activism must therefore be reimagined not simply as a response to injustice, but as an ongoing, disciplined practice. It must be visionary rather than reactive; rooted in reflection rather than resentment; strategic rather than symbolic.

Conclusion

Sikhs today are very much at a crossroads. the Panjab is haemorrhaging Sikh youth, we hear of mass scale Christian conversions in the Malva region, and even in the West, due largely to a lack of knowledge about Sikhi, we are regularly seeing cases of Sikh girls and boys being drawn into other faiths, most notably Islam. If there ever was the need for a new Sikh activist movement, then now is the time! This is not a call for nostalgia or romanticisation of the past. Rather, it is a clarion call for renewal, one that honours the legacy of our ancestors while addressing the challenges of our time with clarity and courage. We must move beyond the spectacle of protest and rediscover the substance of Sikh activism, which means building a strategy for the immediate, medium- and long-term spanning decades.

The fact that the roots of Sikhi from Guru Nanak through to the establishment of the Khalsa by Guru Gobind Singh took over 300 years. And let us not forget, the Khalsa was created not merely to fight battles, but to uphold truth and justice in all walks of life. For sure we should invest in monuments and marches, but not at the expense of cultivating in minds and movements. Let us cease being content with moral outrage and flag waving and begin building the intellectual, cultural, and strategic tools needed to advance Sikh interests in a complex world.

Sikh activism is not dead. But it has lost its bearings. It is now up to us to restore its direction, deepen its substance, and broaden its horizons. The time has come to be proactive; to envision our own futures and to build cross community alliances to ensure we can deliver for generations to come.

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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