Politics
Punjab: Why Panthic Politics Has Never Been Comfortable With The Legacy Of Bhagat Singh
- A delegation of Sangrur MP, Simranjit Singh Mann's party, has demanded that Bhagat Singh's portrait be removed from the museum at the Golden Temple.
- This is not the first time, however, that politicians in Punjab have sought to attack the legacy of the freedom fighter.
Outside of the national glare, there has been a lot of politics around Bhagat Singh and his identity in Punjab.
Shiromani Akali Dal's (Amritsar) Simranjit Singh Mann asked for the removal of Bhagat Singh’s portrait from the museum at the Darbar Sahib, calling him a terrorist, and sent shockwaves through the political landscape of Punjab.
However, this is not the first time that he has raised this demand, but the shock value this time is higher given that now he is a Member of Parliament from the Sangrur Lok Sabha seat.
Criticism has come from every party, with people asking him to stop insulting the image of Bhagat Singh and his role in the freedom struggle.
What is interesting though is the silence of the Shiromani Gurdwara Parbandhak Committee (SGPC) on the entire matter. The youth wing of Mann’s SAD(A) has actually shared a letter with the SGPC to support their demand.
The argument that SAD(A) youth wing has given is that by displaying the photograph of an atheist in the Central Sikh Museum, the SGPC was promoting idolatry under the influence of Hindutva ideology which was not only against the Sikh culture, traditions and ideology but also against maryada (Sikh code of religious conduct).
It is indeed ironic given how only Bhagat Singh’s photo is seen as supporting idolatry but not those of the likes of terrorist Balwinder Jatana.
Outside of the national glare, there has been a lot of politics around Bhagat Singh and his identity in Punjab. Questions are raised on his faith, especially by Sikh extremists, who quote his essay on why he was an atheist. To quote from the relevant part:
The truth is a little more complicated of course, and points to a past that was ruptured by the communal politics of Punjab. Bhagat Singh was born in a Sikh family, but that family was associated with the Arya Samaj. It was an era that was marked by a fading syncretism between Hinduism and Sikhism.
For the record, the way the Sikh panthic leadership treated him should be stated as well. Here is what Manjit Singh GK said in 2016, when protesting against the Bhagat Singh statue in Delhi Assembly not having a turban:
Bhagat Singh’s Stance on the Supposed Language Issue
That Bhagat Singh was wise beyond his years was reflected in many of his writings, whether one agreed with them or not. One such piece was an essay that he had written on the issue of the Punjabi language.
This essay is a bulwark against the toxic politics that the Akalis played in the post-independence era to hide their own communal agenda. It is thus, a reminder of an inconvenient truth for them.
In 1923, the Punjab Hindi Sahitya Sammelan had organised an essay competition. The theme was “The Problem of Punjab's Language and Script”. The General Secretary of Sahitya Sammelan, Shri Bhim Sen Vidyalankar had immensely liked Bhagat Singh’s writing on the subject.
Bhagat Singh won a prize of Rs 50 for his essay and subsequently, it was published in Hindi Sandesh on 28 February 1933. While writing a controversial take, Bhagat Singh had written:
Discomfort Around Hindu Leaders Of The Time
Another uncomfortable topic for many politicians in contemporary Punjab has been the fact that Bhagat Singh murdered a police official of British origin, J P Saunders, to avenge Lala Lajpat Rai’s death, and Lala ji was associated with the Hindu Mahasabha.
Having suffered grievously from the lathi-charge during the protests against the Simon Commission, Lala ji had passed away soon after. The pamphlet released by the Hindustan Socialist Republican Army (HRSA) soon after the death of Saunders was in fact titled “J.P. Sunders is dead; Lala Lajpat Rai is avenged”, making the reasons amply clear.
However, the views of Sikh extremists about Lala Lajpat Rai today range from dismissive to downright vulgar. Questions on his martyrdom, and comments about him being a British stooge remain a part of mainstream discourse.
But that is not all.
In 2010, famous singer Babbu Mann, in a concert in the United Kingdom, had claimed that freedom fighter Lala Lajpat Rai did not die of cane blows but of a heart attack many months later.
This claim was later attributed to a book called Sachi Sakhi by Kapur Singh, who had been a civil servant under the British but went on to play a major role in Sikh politics with the Akali Dal in the future. What is ironic is that in the same book Kapur Singh had this to say about the incident:
This not only shows the attitude towards Hindus, but also bares open the truth of the Punjabi Suba movement. Incidentally, Lala Lajpat Rai had been associated with the Hindu Mahasabha in an era when there were fierce debates on the question of the status of Sikhs as a separate religion or a sect of Hindus.
Bhagat Singh’s association with Veer Savarkar has emerged as a problematic point in recent times for many Punjabi politicians. Author Vikram Sampath had recently pointed out that in an article "Vishwa Prem" published twice in Matwala of 15 and 22 November 1926, Bhagat Singh spoke of Savarkar's tender heart despite being a revolutionary. Sampath quoted the following:
Savarkar had been extremely appreciative of the Sikh community, and had called them the very embodiment of Hindus, classifying them as that. That very point has been a bone of contention throughout, with the mainstream view being that ‘we are not Hindus.’
