Afzal Ahsan Randhawa (1937-2017) was an eminent Pakistani Punjabi poet and novelist, a towering figure in modern Punjabi literature. Born in Amritsar, he considered himself a sehajdhari Sikh, and sought to promote Punjab’s cultural heritage (one he was born into and molded by, +
and continued to cherish) through his work.
He chose to write in Punjabi at a time when the language was deemed ‘coarse’ & ‘seditious’ in Pakistan’s literary circles. His works & interviews reveal a worldview shot through with the layered idioms and archetypes of Punjabi society.
He brought to life that world of heroes and rebels, vengeance and honor, rural customs and domestic intrigues, clans and kinship networks: a literary cosmos at once laconic and poetic, brutal and poignant, operating in the interpenetrating folk and epic temporalities +
that inform all great Punjabi literature.
When Dr Harpal Singh Pannu (Professor of Sikh Studies, Central University of Punjab) met Afzal Ahsan Randhawa during the latter’s visit to India, he asked him why is that all his story characters are Sikhs, and glorious Sikhs at that.
He replied: “I am a Sikh myself. In the Janamsakhis there is a Sikh called Ajita Randhawa who is so devoted to the Guru that he offered his murabbas which he owned on the both sides of the Ravi and where the Guru found Kartarpur and passed away, which became Dehra Baba Nanak.”
That Ajita, Randhawa said, was his own greatgrandfather. Half of the family became Sikhs (and Singhs with time) and half stayed Muslim (syncreticly so). He also venerated the hallowed Baba Buddha, who was also a Randhawa Jatt and related to Baba Ajita Randhawa.
News footage from November 1984, from refugee camps in Delhi where survivors display raw wounds, search for missing loved ones, and share accounts of the killings. The reporter discusses how Sikhs themselves had to arrange for food provisions, and were living in squalor,+
+bathing in gutters, and lacking medical care at the camps.
"We are homeless. We are family-less. And moreover, above all, no safety. We can't imagine how we'll survive ourselves in this India," recounts one survivor to reporter Ken Rees.
Ken Rees continues: “Mothers, whose children had been killed, wept as they spoke. This was the story of just one 6-year old boy we met in the camp.” A translator told Rees, “Petrol was sprinkled on him and set on fire.” “He was set on fire?” repeated Rees, “Why?”
A Congress (I) poster from the December 1984 Indian general election from Andhra Pradesh depicting the assassination of Indira Gandhi by Sikh bodyguards. Many similar posters were seen during that election, with slogans “to rally the Indian nation” to “teach Sikhs a lesson.”
A dead Sikh clubbed to death after his hair were shaved, Delhi, November 1984
Sikhs passengers across India were pulled out of trains and were burnt alive:
The Congress Party had made no bones about the “lesson” taught to Sikhs. Rajiv’s December 1984 election rallies resounded with slogans celebrating the violence- Jeeten gay to looten gay, haaren gay to maaren gay- If we win we will loot you, if we lose we will beat you.
Delhi Sikhs remember the shock of posters with barely veiled threats and castigations of Sikhs as treacherous separatists: “Will the country’s border finally be moved to your doorsteps?” and “Should you be afraid of your cabdriver?”30 Sikh cabdrivers, auto drivers, truck drivers+
and others working far from their homes and possible hiding places had been particularly vulnerable targets during the November 1984 pogroms. Survivors seethed at the mockery and shaming to which they were subjected in the aftermath.
On the 1st of November, 1966, Punjab was redrawn on the basis of language, bringing the Punjabi Suba movement to an end. This was celebrated by the Akali Dal under Fateh Singh by a joyous celebration of Diwali. Footage from 1/11/1966
In 1937, Bagh Singh, a Sikh tenant of Ghulam Hussain, in Jandiala Sher Khan in Sheikhupura, slaughtered an animal by jhatka and for this he was insulted and turned out of his land by Muslims of the village. (thread/6)
This news was dispatched to Kartar Singh Jhabbar, a Jathedar of the Akali Movement, who organised a 2 day "Jhatka Conference" and requested that 50 goats be presented at the conference, for 25 goats each day were to be slaughtered with the jhatka method. (2/6)
The Muslims of the village and local area, brought in more Muslims with the intent to attack the Sikhs & to prevent them from doing jhatka, but there were over 2000 Sikhs armed and waiting for them.
In the fight 1 Sikh was shot, and 6 Muslims were killed. (3/6)
He sacrificed his body for his faith and was applauded throughout the world. For his faith he suffered dismemberment, but did not entertain doubt in his heart.
The Sikhs were happy, while the evil ones were polluted further. With his sword of knowledge (gyān khārāg), he eliminated the (political) domination of the Four Companions (of Muhammad).