During the 1980s, Punjab was engulfed by a separatist movement that escalated into a campaign of terror. Some have described this as a low-intensity war and a significant national crisis. The problem emerged from the rise of communalism in Punjab, particularly after 1947, which evolved into extremism, separatism, and terrorism post-1980.
Learning Outcomes
Understanding of the growth and evolution of communalism in Punjab.
Insights into the political and religious manipulation in Akali politics.
Analysis of key events that led to terrorism in Punjab.
Awareness of the Indian government’s responses to the Punjab problem.
Growth of Communalism in Punjab
The origins of communalism in Punjab stemmed from the triad of Muslim, Hindu, and Sikh communalisms. Before 1947, these groups opposed one another, and post-Partition, Hindu and Sikh communalisms became primary adversaries.
The Akali leadership formulated communal themes early, claiming that religion and politics were inseparable in Sikhism.
They projected the Akali Dal as the sole representative of the Sikh Panth, merging religious and secular interests.
Akalis asserted that Sikhs faced continuous discrimination and persecution, accusing Hindus and the Congress of conspiring to suppress Sikh identity.
Master Tara Singh, a leading Akali, echoed anti-Hindu sentiments in his speeches, comparing post-British India to a shift from one oppressor to another.
Despite investigations proving otherwise, Akali allegations of Sikh discrimination in government services persisted, though Sikhs had significant representation in the Indian army and administrative services.
Sikh religious institutions like the SGPC (Sikh Gurdwara Parbandhak Committee) were manipulated by the Akalis to promote communal agendas.
Factionalism within the Akali Dal contributed to rising extremism as leaders competed in escalating communal demands.
Important Note:
The Akalis used the Golden Temple and other Sikh religious sites as political bases, further intertwining religion with their political campaigns.
Secular Responses
The secular parties addressed the Punjab problem using Nehru’s principles. Nehru refused negotiations with movements that exhibited secessionist tendencies, advocated violence, or based demands on religion or communalism.
Nehru attempted to accommodate secular demands of the Akalis but failed to stem the growth of communalism.
Nehru supported Pratap Singh Kairon, Punjab’s chief minister, who dealt firmly with both Hindu and Sikh communalisms.
The CPI (Communist Party of India) maintained a secular stance in the 1950s but later formed alliances with the Akali Dal, legitimizing Akali politics.
Issues Dominating Punjab Politics Till 1966
Two major issues dominated Punjab’s politics until 1966—language and the demand for Punjabi Suba.
Language issue: Sikh communalists demanded Punjabi in Gurmukhi script as the administrative language, while Hindu communalists preferred Hindi and Devanagari script.
Punjabi Suba demand: The Akalis demanded a separate Punjabi-speaking state for Sikhs, alleging discrimination. The Jan Sangh and other Hindu communal organizations opposed this, seeing it as an attempt to impose Sikh theocracy.
Important Note:
Nehru rejected the Punjabi Suba demand, seeing it as communal, though it was supported by secular parties like the CPI.
Akali Politics and Militancy
The creation of Punjabi Suba in 1966 marked a turning point for the Akalis.
After achieving their demands for Punjabi Suba, the Akalis struggled to sustain political momentum.
The Akali Dal’s communalism gradually shifted towards separatism, similar to the Muslim League in the 1930s.
Electoral politics did not favor the Akalis, as they failed to secure majorities in 1967 and later elections. Sikh votes often went to Congress and Communist parties.
By 1980, the Akali Dal secured only 26.9% of the vote, showing that the majority of Sikhs rejected their ideology.
Table: Akali Dal Election Performance
Year
Vote Share (%)
Outcome
1967
35-45%
Coalition with Jan Sangh
1977
Coalition with Janata Party
1980
26.9%
Less than 50% Sikh support
Rise of Terrorism in Punjab
Parallel to Akali militancy, terrorism emerged in Punjab in 1981 under the leadership of Sant Jarnail Singh Bhindranwale.
Bhindranwale, initially supported by sections of the Punjab Congress, spearheaded the terrorist campaign, beginning with the assassination of the Nirankari leader.
His campaign escalated with the killing of Lala Jagat Narain in 1981, targeting government officials and Hindus.
Bhindranwale sought refuge in the Golden Temple, transforming it into a base for terrorist operations.
His rhetoric emphasized Sikh separateness and incited violence against Hindus, leading to indiscriminate killings by 1983.
Bhindranwale called for armed struggle and separation from India, pushing the state toward insurgency.
Indira Gandhi’s Approach
Indira Gandhi adopted a vacillating approach, failing to confront the communal and separatist threats firmly.
Her government engaged in negotiations with Akali leaders like Tohra, Badal, and Longowal, but did not evolve a clear strategy to combat terrorism.
Indira’s failure to act decisively, especially after the murder of A.S. Atwal, emboldened terrorists.
The situation in Punjab reached a tipping point by June 1984, with increasing terrorist activities and Pakistan’s involvement in aiding extremists.
Important Note:
The lack of firm action during the early 1980s was one of the key reasons why terrorism grew unchecked in Punjab.
Operation Blue Star
By June 1984, the Indian government undertook Operation Blue Star to flush out the terrorists holed up in the Golden Temple.
The military entered the Golden Temple on 5 June, encountering heavily armed terrorists.
The operation turned into a full-scale battle, with over a thousand devotees trapped in the temple, leading to high civilian casualties.
The Akal Takht was severely damaged, and Bhindranwale was killed, but the operation led to widespread anger among Sikhs, who saw it as an affront to their religion.
Despite its negative repercussions, Operation Blue Star achieved certain goals:
It eliminated Bhindranwale.
It restored some law and order, enabling secular parties to counter communal politics.
Table: Operation Blue Star Consequences
Positive Outcomes
Negative Outcomes
Elimination of Bhindranwale
Alienation of Sikhs
Restoration of law and order
Widespread anger and emotional backlash
Assassination of Indira Gandhi and Anti-Sikh Riots
The assassination of Indira Gandhi by her Sikh bodyguards on 31 October 1984 triggered anti-Sikh riots in Delhi and other parts of North India.
The riots resulted in over 2,500 deaths, mostly Sikhs, and worsened the alienation of the Sikh community from the government.
Rajiv Gandhi succeeded his mother as prime minister, initiating efforts to address the Punjab problem, but the political tide in Punjab was already shifting.
The Punjab Accord and Its Aftermath
In August 1985, Rajiv Gandhi and H.S. Longowal signed the Punjab Accord, addressing Akali demands.
The agreement promised the transfer of Chandigarh to Punjab and resolution of the river water dispute.
Longowal was assassinated shortly after announcing the Akalis’ participation in the elections, but the elections were held with a high voter turnout.
Despite the Accord, factionalism within the Akali Dal, combined with a resurgent terrorism, weakened the newly formed Akali government. By May 1987, the central government imposed President’s Rule in Punjab.
Important Note:
The Punjab Accord failed to address the deeper issue of communalism, which continued to fuel the problem.
Resolving Terrorism
Despite the imposition of President’s Rule, terrorism in Punjab continued to grow, supported by Pakistan.
Operation Black Thunder in 1988 successfully flushed out terrorists from the Golden Temple.
From 1991 onwards, the Narasimha Rao government, aided by rural support, launched a firm anti-terrorism campaign, leading to the eventual eradication of terrorism by 1993.
Assessment
Despite over a decade of terrorist depredations, the people of Punjab largely remained
secular. There was no major communal riot in the state, and the secular tradition of Punjab, rooted in the national movement, helped prevent a deeper divide.
Table: Key Features of Punjab’s Secular Resistance
Feature
Impact
Strong secular tradition
Prevented major communal riots
Rejection of terrorist ideology
Masses resisted extreme communalism
Political movements
Influence of CPI, Congress, and peasant movements
MCQ: What was one major cause of the rise in terrorism in Punjab during the 1980s?
A) Economic instability
B) The failure of secular political parties to engage with communal issues
C) Interference by the United States
D) Support for separatism by Pakistan and extremist Sikh groups abroad