Monthly Archives: August 2018

http://

Tribune News Service
Sultanpur Lodhi, November 5

Punjab Chief Minister Captain Amarinder Singh on Tuesday inaugurated the week-long main celebrations of the 550th Parkash Purb at the historic Sultanpur Lodhi.

At the event, which is held to mark the 550th birthday anniversary of the first Sikh Guru, Guru Nanak, Captain said there should be no “politics” played at the auspicious event—referring to the controversy surrounding the celebrations.

There are two events scheduled at Sultanpur Lodhi to mark the day—one to be held by the state government under Chief Minister Amarinder Singh and the other being organised by the Shiromani Gurdwara Parbandhak Committee.

The chief minister asked people to follow the Guru’s teachings of tolerance and harmony to counter the growing instances religious intolerance in the country. He invited the participants to the main function on November 12, and also to visit the Kartarpur Corridor, which will be inaugurated by Prime Minister Narendra Modi on November 9 at Dera Baba Nanak.

On this occasion, the Captain announced a new administrative complex, and Rs 150 crore ring roads, around the heritage city of Sultanour Lodhi, to enhance its connectivity with other cities. The iconic, Quila Sarai, at present doubling up as the Tehsil administrative office, would be preserved by the state government as heritage building, he said.

Amarinder, along with Cabinet Minister Charnjit Singh Channi, also released four books related with Guru Nanak’s philosophy penned and edited by acclaimed Punjabi writers including Surjit Patar.

The books—Guru Nanak’s ‘Blessed Trail’, ‘Guru Nanak Bani’, Sone Ka Birkh’ (The Golden Tree) and Guru Nanak Dev Ji Life and Relics’—have been printed by the Department of Tourism and Cultural Affairs.

Besides, the Captain inaugurated two exhibitions containing relics, manuscripts and rare books associated with Sri Guru Nanak Dev Ji’s life.

One, put up by the Tourism and Cultural Affairs Department, showcases 53 panels depicting the life of the first Sikh Guru, while the other has been curated by the Punjab Small Industries Export Corporation.

Upgrading and widening of roads, besides construction of new bridges and improvement of hospitals, had been undertaken at a cost of Rs. 235 crores, the Captian pointed out, adding that a Rs. 100 Crores project to develop all 70-odd Pahli Patshahi de Charan Chhoe Prapt Pind as model villages with proper amenities has also been initiated.

The Chief Minister announced that cleaning and lining of the right bank of the Holy Bein had been completed in the Sultanpur Lodhi section at a cost of Rs. 11 crores, in partnership with Sant Seechewal.

The State Government, said Captain Amarinder, had also secured approval from the Centre for its proposal to develop Sultanpur Lodhi as a Heritage Town for Rs. 271 crore on 50:50 sharing basis, and to set up a Centre for Inter-Faith Studies at GNDU Amritsar at a cost of Rs. 175 crores.

It had also proposed establishment of a Pind Babe Nanak Da (Museum in around 75-80 acres of land) at a cost of Rs. 300 crores, he added.

Widening of Sri Guru Nanak Dev Ji Marg from Sultanpur Lodhi to Dera Baba Nanak Road via Beas and Raiyya had been undertaken at a cost of Rs. 102 Crores, the Chief Minister said.

Highlighting the world class arrangements made for pilgrims, the Chief Minister said that a tented city,  spread across 277 acres, for 35,000 people had been erected a cost of Rs. 53 Crores, with 2200 temporary toilets and 10 water vending machines, besides 18 parking sites spread over 542 acres to facilitate the devotees.

Special trains, including Prakash Purab Express from Delhi to Sultanpur Lodhi, had also being made operational. Punjab had also made efficient arrangements for running of special buses and mini buses as well as e-rickshaws, free of cost for the devotees in Sultanpur Lodhi, said the Chief Minister.

To mark the historic occasion, the Captain’s government has convened a Special Vidhan Sabha Session on Wednesday, which is to be addressed by Vice President of India M. Venkiah Naidu and former Prime Minister Dr. Manmohan Singh.

A Conference of scholars on peace and amity would also be organised at Chandigarh on November 7th and 8th besides Ik Noor Inter-Faith Conclave on November 9th at Amritsar, to be attended by many personalities including the Dalai Lama.

The Dera Baba Nanak Utsav would attract devotees from around the world from 8th to 11th November, while eminent Punjabis would be honoured at PTU Kapurthala on 10th, he added.

Capt launches week-long function, flags fears on Pak’s corridor moveword of caution Says ISI will use corridor to promote ‘Referendum 2020’, rejects claim that Modi is seeking credit for project

Jatinder Mahal

jatinder@htlive.com

Sultanpur Lodhi : Punjab chief minister Capt Amarinder Singh on Tuesday inaugurated the week-long celebrations of the 550th birth anniversary (Parkash Purb) of Guru Nanak at the historic town of Sultanpur Lodhi, with a word of caution against Pakistan’s move to open the Kartarpur corridor by terming it “suspicious”.

“Its agency Inter-Services Intelligence (ISI) is going to make full use of the corridor to promote pro-Khalistan campaign ‘Referendum 2020’ besides its own agenda. They want the sympathy of the Sikh community to back up ‘2020 Referendum’. Everyone is happy with the religious part but the neighbouring country’s political strategy is different and the situation is worse than before,” he said responding to a question on the sidelines of the inauguration of an exhibition as part of the celebrations.

Earlier also, the CM has blamed Pakistan for helping hardliner Sikh groups to disrupt peace and harmony in Punjab.

Amarinder rejected the claims that Prime Minister Narendra Modi is seeking credit for the Kartarpur corridor saying, “It happened this time that the corridor is opening and he will inaugurate it being the PM. The project was in the pipeline for decades. During my previous term as CM, former prime minister Manmohan Singh had also taken the corridor issue with Pakistan.”

Modi on November 9 will formally inaugurate the Indian side of the corridor that will connect with Gurdwara Darbar Sahib in Kartarpur, Pakistan.

‘Appeals against indulging in politics’

The CM appealed to one and all not to indulge in politics or one-upmanship and commemorate the auspicious event in the spirit of universal brotherhood as propagated by the first Sikh master.

Earlier, he launched the celebrations by performing ‘sewa’ (service) of Saroop of Guru Granth Sahib, the Sikh holy book, before start of ‘Sehaj Path’ jointly organised by the state government, religious organisations and Sant Samaj at the main podium of the function.

He also announced a new administrative complex and ₹150 crore ring road around the heritage city of Sultanpur Lodhi to enhance its connectivity with other cities.

He also announced that iconic Quila Serai to be preserved as heritage building.

He released four books on Guru Nanak’s philosophy penned and edited by acclaimed Punjabi writers, including Surjit Patar. The books ‘Guru Nanak’s Blessed Trail’, ‘Guru Nanak Bani’, ‘Sone Ka Birkh’ (the Golden Tree) and ‘Guru Nanak Dev’s Life and Relics’ have been printed by the state department of tourism and cultural affairs.

Exhibitions on relics, manuscripts

Later, he inaugurated two exhibitions containing relics, manuscripts and rare books associated with Guru Nanak’s life.

The first, put up by the tourism and cultural affairs department, showcases 53 panels depicting the life of the first Guru, while the other is curated by the Punjab Small Industries Export Corporation.

Amarinder said repair and widening of roads and construction of new bridges besides upgrade of hospitals was undertaken at ₹235 crore.

A ₹100 crore project to develop all 70-odd ‘Pehli Patshahi de Charan Chhoe Prapt Pind’ as model villages with all amenities was also initiated, he added.

The state government, the CM said, will convene a special Vidhan Sabha session on Wednesday to be addressed by Vice President M Venkiah Naidu and former Prime Minister Dr Manmohan Singh.

A conference of scholars on peace and amity will also be organised in Chandigarh on November 7 and 8 besides ‘Ik Noor Inter-Faith Conclave’ on November 9 in Amritsar to be attended by distinguished personalities, including the Dalai Lama.

Women camping in city to serve langar to devotees

Women preparing food at a langar in Sultanpur Lodhi. Ht photo

Gagandeep Jassowal

gagandeep@htlive.com

SULTANPUR LODHI : Women from various parts of Punjab besides states like Uttar Pradesh, Delhi, Uttarakhand and Haryana are camping in Sultanpur Lodhi to serve meal at various langars (community kitchens) to lakhs of devotees visiting the town as part of the 550th birth anniversary celebrations of Guru Nanak.

More than 70 large langars are set up here. Also, women from nearby areas are offering sewa (service) from morning till late evening. The langar organisers have arranged transportation service for those coming from nearby villages.

At ‘Bebe Nanaki Langar’, Sandeep Kaur, a resident of Sherpur Sadda village of Kapurthala district, said she along with 10 other women comes at 10am and stays here till evening. “Being from the surrounding area, it is our duty to host the pilgrims in a better way. Secondly, it’s a lifetime opportunity,” she says.

Gurmeet Kaur from Bilaspur town in Uttar Pradesh came with a jatha of 10 women on November 1. “We all belong to Bilaspur. It’s all about devotion to Guru Nanak”, she says. Veer Kaur, 75, who came with five women from Kashipur town in Uttarakhand, says, “It was like dream come true to attend the celebrations and contribute to the same by performing sewa.”

At another langar, Raj Kaur of Ali Kalan village of Kapurthala district says, “I am part of a group of 40 women who are cleaning utensils so that the devotees have not to wait for long.”

Baba Nidhan Singh ‘Hazur Sahib Wale’, who is running the largest langar, said 500 women from various districts of Punjab are offering sewa and are playing a key role in the entire process.

IAF may acquire armed drones
Ajay Banerjee

Tribune News Service

New Delhi, November 16

The Indian Air Force (IAF) is going in for a change in its unmanned arsenal. Two types of armed drones with capability to carry missiles are being finalised. The IAF is looking at the armed version of a drone made by US company General Atomics and the armed version of the Israeli “heron”, which the IAF currently uses for surveillance.
Sources confirm that talks are on to acquire 10 “Heron TP” version of the heron family. The Ministry of Defence had okayed the proposal in May last year. “We are working to finalise the deal that is estimated to be $400 million,” sources said. This could be the first drone in the Indian arsenal to have a missile-strike ability hence can be used to hit at targets without sending a man on the mission on board a fighter jet. The armed forces had proposed buying armed drones in 2012.

At present, the IAF has a fleet of “Harop” drones from Israel, which are self-destructing “kamikaze” style drones which can crash into high-value enemy military targets. The Air Force already has an inventory of around 110 of these and in February another 54 were okayed.
The difference is that the missile carrying drone like “heron” can return to the base after firing its missiles, while the “harop” self-destructs onto a target after a command from ground.

The IAF is also keen on getting an armed version of the drones the Indian Navy is acquiring for long range reconnaissance.

There is clarity within the IAF that the armed drone will be an important aspect in any future conflict.

The Indian Navy had first announced requirement for 22 Guardian drones in 2016 at an estimated cost of $2 billion. The Guardian is a variant of the Predator family of drones, which is optimised for maritime surveillance.

The IAF will get the “Predator-B” (designated MQ-9 Reaper by the US Air Force). It can carry up to 1.7 tonnes of external stores, including sensors, anti-tank missiles and guided bombs, weighing up to 230 kg each. The heavier payload gives it greater flexibility in striking a diverse number of targets on the ground.

Unmanned arsenal

• Talks are on to acquire 10 ‘Heron TP’ that has missile-strike ability. It can be used to hit at targets without sending a man on the mission on board a fighter jet
• It also plans to acquire ‘Predator-B’ (designated MQ-9 Reaper bythe US Air Force)

As long as they serve usefully in that role, nations will seek means to neutralize them. The aircraft-carrier form has proven remarkably flexibly, serving in one way or another for nearly a hundred years. From the USS Forrestal on, the U.S. Navy supercarrier has existed in basically the same form since the 1950s, and is expected to continue operating into the latter half of the twenty-first century. At some point, the game will be up; carriers will no longer pack the offensive punch necessary to justify their vulnerability. It’s not obvious when that day will come, however; we may only find out after the destruction of one of the Navy’s prize possessions.

We know how to kill aircraft carriers—or at least we know how best to try to kill aircraft carriers. Submarine-launched torpedoes, cruise missiles fired from a variety of platforms and ballistic missiles can all give an aircraft carrier a very bad day. Of course, modern carriers have ways of defending themselves from all of these avenues of attack, and we don’t yet have any good evidence of the real balance between offensive and defensive systems.

But what of the future? How will we plan to kill carriers thirty years from now? Here are several of the problems that the next generation of aircraft-carrier architects will need to worry about.

Undersea Unmanned Vehicles

Submarines have long posed the deadliest threat to aircraft carriers. In World War II, every major carrier fleet suffered losses to submarines; in the Cold War, the U.S. Navy viewed Soviet subs as a critical problem. Against modern antisubmarine warfare capabilities, the biggest difficulties faced by a submarine involve finding a carrier, then getting into firing position (with either missiles or torpedoes) before the carrier’s aircraft and escorts can detect and kill the sub. If the boat’s commander isn’t suicidal, finding a potential avenue for escape is also an issue.

Unmanned submarines solve several of these problems. They can wait indefinitely along the likely avenues of approach, only moving to attack after they detect the carrier. And robot submarines don’t worry too much about how their families will manage once they’re gone. Armed with only a few weapons, undersea unmanned vehicles, operating autonomously under preset conditions, could give future aircraft carriers a very serious headache.

Aircraft carriers already consist of a terrifyingly complex system of systems, from the ship itself to the air group to the escort task force. The Ford-class CVs will expand this even farther, operating as part of a system of weapons and sensors that can span across hundreds, even thousands, of miles. The digital linkages of this network will be well protected, but hardly impermeable; it is likely that any foe will take steps to attempt to disrupt and compromise the computer systems that allow the Fords to have the greatest effect.

Unmanned Aerial Vehicles

Autonomous UAVs, capable of using both stand-off and close-range weapons, have the flexibility to overwhelm air-defense networks, especially when they don’t need to worry about the survival of their pilots. They can dispatch weapons at various ranges, then close with the target and use themselves to inflict fatal damage on the carrier. There’s nothing in the world more dangerous than a robot with nothing left to lose. . . .

Ex-servicemen and their families at the veteran ‘Sampark Sammelan’ in Jammu.

Our Correspondent

Jammu, November 15

Army’s Tiger Division organised a mega ex-servicemen meet in the Satwari Cantt area of Jammu on Friday.

The Army is observing 2019 as the ‘Year of next of kin’ aimed at resolving their grievances and disseminating useful information about different welfare schemes of the Government of India. A large gathering of 800 next of kin and 400 ex-servicemen assembled at the veteran ‘Sampark Sammelan’ which was inaugurated by Maj Gen Sharad Kapur, GOC, Tiger Division accompanied with Mukesh Kumar, IG, Jammu.

To assist the next of kin and ex-servicemen, a number of mobility, medical equipment such as wheelchairs, crutches, walking sticks, and hearing aids were distributed. The programme was organised with support of the Red Cross Society, Department of Social Justice Government of J&K, Rotary Club, Jammu, and a number of NGOs.

Up in the mountains

Vehicles slowly move after snow was cleared from Rohtang Pass and opening of the Manali-Keylong road for vehicular traffic, in Manali, on Tuesday. PTI

Jammu & Kashmir

India’s past holds the key

Honest political process and empowerment
of the local populace
is more important
than development
dole from the Centre

TAUSEEF MUSTAFA

An Indian security personnel stands guard during a lockdown in Srinagar on November 5, 2019.

Lt Gen (r) Bhopinder Singh

Pursuant to the Jammu and Kashmir Reorganisation Act 2019, the bifurcation of the erstwhile state into the two Union Territories of Ladakh and Jammu and Kashmir, has come into effect. For the change in governance with a Lieutenant Governor and the legislative assembly of the Union Territory of Jammu and Kashmir, it has been expressly stated, “On and from the appointed day, the provisions contained in article 239A, which are applicable to “Union Territory of Puducherry” shall also apply to the “Union Territory of Jammu and Kashmir”. This is an important clarification as the conditions applicable to the Union Territory of the Andaman & Nicobar Islands are different, as are the peculiar specificities of the ‘semi-state’ in the Union Territory of Delhi.

The bifurcation was accompanied by the repealing of Article 370 and Article 35A, which has had more resonance and decibel inside and outside of the Kashmir Valley, with contrasting emotions. Prime Minister Narendra Modi linked the serendipitous co-timing of the change in the constitutional status of Jammu and Kashmir and that of the 144th birth anniversary of Sardar Vallabhbhai Patel, to hail the moment as, “taking a step towards a new future today.”

An important likening of the changed equation between the North-East states vis-à-vis the rest of the country was also invoked by the prime minister, describing the evolution as moving from ‘algaav to lagaav’ (separatism to attachment) – an unequivocal lodestar of the similar aspiration in Jammu and Kashmir, too.

The most important component involved in the journey from ‘separatism’ to ‘attachment’ is not in working on the dominant mood of the rest of the country, in as much as it is in winning over the mood in the conflict zone. The end of popular support for the sentiment of ‘separatism’ lies in the deliberate co-opting of the locals in the affected area sensitively, honestly and democratically – this was how the insurgency was overcome in Mizoram and Punjab.

The sentiment of ‘separatism’ springs from the fount of historical wounds, socio-economic neglect and the stoking of emotions towards generating a sense of disaffection towards the sovereign. Jammu and Kashmir has followed a similar pattern and was routinely mismanaged by the political classes of all hues (as were Mizoram and Punjab), who were content to lay the blame on the various ‘others’, but the essential spirit of all dispensations, had been of short-termism.

Only when the practical form of healing, reconciliation and recharging of the democratic impulses in the restive lands was effected by way of the Mizo Peace Accord (1986) and the Rajiv-Longowal Accord (1985), did the mainstream tide turn in true earnest. Importantly, both these accords were met with local opposition by some who protested that these were “sell-outs”, but the process and spirit of reconciliation within the liberal contours of the Indian Constitution were set in motion irrevocably.

Both these accords were followed by state elections that ushered in political parties that were in the forefront of the protests earlier – a clear case of the invaluable political vent exercised by the local populace. All through that journey, the tone, phraseology and tenor emanating from Delhi during this tentative phase was consistently inclusive, liberal and restorative to those in the insurgency-affected area.

Today, the Union Territory of Jammu and Kashmir will benefit from the energy of a new team, focus and access to Delhi, and generous amounts of development funds to address the socio-economic needs of the region. However, the lever of recharging the democratic process and framework will be pivotal. The importance of participatory democracy can never be understated in the process of healing in an insurgency-affected area, as the citizens need to feel empowered, involved and responsible for their destiny in equal measure as everyone else in the country.

This natural instinct for continuous democratic empowerment is visible in the otherwise peaceful Union Territories of Delhi and Puducherry, too, which are in the throes of demanding ‘full statehood’, as an expression of wanting to maximise their emotive, political and administrative destiny.

Conversely, the absence of a thriving political-democratic culture gives way to extremism, bigotry and even militancy, as expression of the desperation of locals wanting to assert their ‘equality’. Most extremist strains are borne in the suffocating air of political vacuum, illiberality and control. The continuous shaming of the prevailing political options has diminishing returns in the long-term as the administrative efficiencies and largesse from the Centre by itself can never compensate for the overwhelming sense of political irrelevance in the national imagination.

The emotional relevance of the wounded Kashmir Valley in the national heartbeat must go beyond what is statistically warranted by hosting three seats out of the 545 in Parliament. Also, wanting to maintain the security steel is not inversely-linked to the efforts to democratise the environment – both can and should go hand-in-hand, as they did in Mizoram and Punjab.

The prime minister has spoken about nearly 40,000 people being killed by terrorists in the last three decades in Jammu and Kashmir, a colossal loss that was perpetuated by not addressing the fundamentals of counter-insurgency in a border state. The constitutional idea of India has always been lofty and generous enough to embrace its temporarily disenchanted, whenever it has persisted and insisted with its constitutional morality in dealing with trying situations – an oft forgotten fact is that the situation in Mizoram had deteriorated so much that it was the only place where the Indian Air Force had bombed its own citizens. Thankfully, that is a distant memory that has since healed.

Beyond a point, the stand across the Line of Control will remain unchanged and the onus of managing our own issues, citizens and fractures will reside, within. India remains a rare nation that has successfully overcome insurgencies, unlike the much-bandied countries like Israel, United States, Russia or China. As a new era starts in Jammu and Kashmir, introspection about not just what went wrong, but also what went right, will hold us in good stead.

(The writer is former Lieutenant Governor of Puducherry and Andaman & Nicobar Islands)

• 
• 
• 

(Clockwise from top left) Harnam Singh Sialkoti, Jagat Singh Sursingh, Kartar Singh Sarabha, Suren Singh Gilwali (senior), Bakhshish Singh Gilwali, Vishnu Ganesh Pingle, Surain Singh Gilwali

Ravjot Grewal

A little more than a hundred years ago, on November 16, 1915, seven patriots were hanged to death after the culmination of what became popular as the first Lahore Conspiracy Case. These included Bakshish Singh, Jagat Singh, Vishnu Ganesh Pingle, Surain Singh s/o Boor Singh, Surain Singh s/o Ishar Singh, Harnam Singh and Kartar Singh Sarabha. These trials were to have an enduring impact on the psyche of Punjab and reverberations on India’s history. These hangings by the colonial government were one of the many in order to curb the war declared by the Ghadarites on the colonial government in India in February of 1915.

Events that led to Ghadar

A week after Britain declared war on Germany on August 4, 1914, a clarion call had appeared in Ghadar, a weekly revolutionary newspaper published from San Francisco, summoning its overseas Indian readers to return to their homeland and fight. It said the opportunity to free their country from slavery had arrived. 

This was so because Britain was quite vulnerable due to depletion of troops and resources. Also, its arch-enemy Germany was offering support to various revolutionary movements which had the potential of undermining the strength of the Empire. These included the Indian and Irish national revolutionists and the pro-Ottoman pan-Islamists. This was how the Ghadar Movement was launched among the Punjabi migrant workers in North America in 1913. It was characterised by a predominant Punjabi male participation and was a ringing explosion in the ears of the imperial government of the time.

The Ghadar Party was established by the Punjabi Sikhs of the USA and Canada in June 1913 also known as the Hindi Association of the Pacific Coast. The word ‘Ghadar’ means “mutiny” or “rebellion” or “revolt”. On November 1, 1913, the Ghadar Party issued their first newspaper from University of California in Berkeley. This party was originally built around the weekly paper Ghadar. For the first time, a true picture of the British rule was shown in the journal, simultaneously enunciating a vision for the future of India. In fact, the founders envisioned that the Ghadar would do the work of preparing the Indians for revolt until the actual war. 

Today, it is important to remember the martyrs and the specific conditions that led the erstwhile loyal ‘Sikhs’ to turn against their imperial benefactors. At the heart of the movement was the Punjabi farmer-soldier-turned-labourer abroad, driven out by the accretion of economic problems at home.

In the decade before the seeds of this large-scale unrest were sown by the imperial government in Punjab, the agrarian legislation, the colonisation Bill, issues of water rates and enhancement of land revenue had largely contributed to Punjabi men being forced to migrate in search of economic opportunities. At the same time the Indian National Association, the Indian National Congress, the Swadeshi Movement and the activities of Zamindara League (Unionist Party) had contributed to the political awakening of the Punjabis.

The Sikh connection

It is a curious question of history as to how the Sikh community in Punjab which was given the distinction of being a ‘martial race’ by the British, turned around to demand complete independence and plan a violent stratagem against their benefactors. The spectacular display of material prosperity, the spring of freedom in the steps of white people and the opportunities of economic mobility in the USA and Canada led the pioneer migrants to understand their own depravity induced by slavery to an imperial power. The white Canadians and Americans believed that they belonged to a superior and civilised race whereas Indians and other Asians were considered uncivilised.

During the first decade of the 20th century, 5,000 Indians reached Canada. Out of these more than 90 per cent were Sikhs. The harsh racial differentiation, violent attacks by white labourers and hoodlums led to a feeling of humiliation and shame among these Indian migrants. They believed they were subjected to this treatment because they were citizens of a slave nation. The British at that time did not want Indians associating or interacting with white people. This led to measures being taken by the Canadian government, then a colony of Britain, discouraging immigration from India. The freedom offered by these countries to the migrants propelled the transition to a demand for a more just social order.

These socio-political conditions led to the birth of the Ghadar Party, a party that gave expression to the evolved understanding of the repercussions of colonial rule in India. Although strict interpretation of its character is difficult without being unfair to its secular participants, numerically the Ghadar was largely a Sikh movement. The Komagata Maru incident was the final spark that ignited an already inflamed Sikh pride. The aftermath of this incident was a burst of revolutionary activity in the migrant Sikhs to redeem themselves from both the shame of allegiance to the British government in 1857 and their own cursed status as a slave nation.

Literary legacy

The Ghadar was no ordinary movement neither in its scope of influence nor its tactics. Maia Ramnath has observed in her book, Haj to Utopia that the Ghadar’s printed material served as connective tissue or switching circuit, capable of linking various elements among the Indian radicals abroad. It also linked Indian radicals to other networks, and  also connected pre to post-war revolutionary movements inside the country. This movement in its overall assessment has been termed as a “heroic failure” by Ghadar historian Harish K Puri. Although it largely failed to impact the colonial government in ways its members had originally anticipated, its cultural reach extends to this day.

The literature of Ghadarites was strikingly separate from any talk of fatalism. Instead it spoke to the higher ideal in men while looking at the ultimate fate in its eye. It remains a shiny reminder of the refusal of a population which formed the spine of the military prowess of the colonisers to yield to exploitation, a doomed attempt of unthinkable courage and splendid patriotism. It is a story of our forefathers which merits remembrance and retelling.

The Ghadar Movement was the first Indian movement with truly global linkages that effectively kick-started the movement of immigrants for equal rights and consolidated the integration of migrants into their new nations. It needs to be remembered that the participants being largely Sikh, the ideas of egalitarianism, sacrifice, service and martyrdom formed the bedrock of the political thinking of this and the later resistance movements in the region.

A struggle like Ghadar which failed in its overall objective and did not gain the large-scale support of the citizenry has a tendency to be relegated into historical insignificance. However, this is the exact reason why it must be remembered that not every battle is about victory.

Parallels can be drawn with the widespread desire of today’s Punjabi youth for migration abroad. The fact that it speaks volumes about the socio-economic conditions here is not lost to anyone. The demand for fair migratory opportunities is a prominent legacy of the Ghadar.

The rejection of sectarianism, calling out for social justice and demand for a just society, are vestiges of its cultural impact. In line with Kartar Singh Sarabha’s daring conviction ‘the blood of martyrs never goes waste’, the failure of the Ghadar Movement proved to be a landmark in the struggle for freedom. It inspired the likes of Bhagat Singh who considered Kartar Singh Sarabha his role model towards a revolutionary change. It will be right to conclude that the dreams of these primal modern revolutionaries must be remembered on the day of their martyrdom to serve as a light post for the future we aspire to as a society and a country and to forever be grateful.

Revolutionary literature 

Another enduring legacy of the Ghadar Movement was the poetry and the prose published in the Ghadar newspaper. The idea being to stir its readership in East Asia, North and South America, Mesopotamia and East Africa into revolutionary action. The Ghadarites spoke of confrontation with the British even before the actual ailan-e-jung (declaration of war) was declared at the outbreak of World War 1. The Punjabis had been occupied by the colonial rulers six decades prior and certainly had an evolved political sensibility by then. The Ghadar poetry was a pithy analysis of the causes of their condition and provided ample inspiration for dramatic activity. Giving vent to the migrant experience, it evoked deep emotions in a people who had historically learnt to fight injustice through arms. Their folklore and the 18th century history of Punjab had led to a belief that arms will be more decisive than words. However, words would prepare a template in the form of a population egging to revolt. Ghadar di Gunj, the nationalist and socialist literature published in the weekly Ghadar, was filled with details of exploitation and loot which filled its readers with uncontrollable resentment. The Ghadarites, in fact, were the first to emphasise that to live with dignity and pride even in a foreign land, it was essential to drive the foreigners out of their motherland.