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1 Sikh Global anti-corruption protests Author Affiliation Course Instructor Due date

2 Sikh Global anti-corruption protests Part I: Methodology There is no doubt that the oral history I provided was affected by my strong personal relationship with the interviewee, my friend. They were more at ease and willing to communicate honestly because of this familiarity, which allowed them to express their opinions and experiences freely. But this closeness might have also made them more reluctant to reveal some delicate information, which would have led to self-censorship. The dynamics of the discourse were undoubtedly impacted by our intersecting identities as Sikhs and people concerned with social justice. Our shared identity promoted empathy and understanding between us, enabling a deeper level of connection. We were able to discuss issues of activism and injustice because of our mutual experiences with marginalization and discrimination. In order to be well-prepared for the interview, I studied the background of discrimination against Sikhs. I became knowledgeable about the significant incidents, groups, and players in the fight for Sikh rights. My ability to ask insightful questions and place their experiences within a larger historical context was facilitated by my past knowledge. Upon reflection, I preferred to have inquired more about their reasons for becoming activists and the particular incidents or experiences that sparked their enthusiasm for social justice. Further investigation into their viewpoints on the Sikh community's future would have been beneficial, especially with reference to tactics for promoting equality and battling discrimination. Part II: Identify the Social Problem During our oral history interview, my friend—a devoted supporter of Sikh rights— expressed a deep-seated worry about the ongoing marginalization and persecution that the Sikh community faces, terming it as modern colonialism. According to Alfred & Corntassel (2005), there are several ways that modern colonialism shows up, such as political marginalization, economic exploitation, and cultural absorption. They stress that settler colonial governments' current structures and practices actively continue these types of colonialism, making them more than just historical artifacts. Similarly, the interviewee identifies that this social inequality has taken many forms, such as economic inequities, political marginalization, and religious persecution. It is a result of intricate historical and political circumstances. With roots in historical occurrences, persistent prejudice, a lack of responsibility, and systematic injustices, the socioeconomic disparity that Sikhs in India suffer is a complicated and multidimensional problem. One of the most vivid examples of the pervasive prejudice and violence against Sikhs that the interviewee identified is the 1984 Sikh genocide, in which thousands of defenseless Sikhs were slaughtered following the assassination of Prime Minister Indira Gandhi. Further evidence of the scope of state-sanctioned violence and the absence of victim justice was provided in 1995 when human rights activist Jaswant Singh Khalra discovered 25,000 Sikhs had been cremated illegally (The sikhs in modern India, 2023) . Notably, the Sikh community continues to experience discrimination in many forms, even though the genocide is still a defining trauma moment for them. Sikh farmers have been leading the charge in calling for agricultural changes in recent times, such as the Farmers' Protest, which has brought attention to their continuous fight against economic inequality and marginalization. Furthermore, the purported complicity of the government in the murder of Canadian Gurdwara leader Hardeep Singh Nijjar and the upcoming murder of American Sikh

3 activist Gurpatwant Singh Pannun highlight the threats' global reach and the Sikh community's vulnerability ( Human rights pulse, 2020). India's political and religious environment is where Sikh discrimination has its historical origins. The 15th century saw the founding of Sikhism, a unique religion that opposed both the prevalent religious standards and the dominant caste system. Following centuries of prejudice and persecution due to this perceived danger to the existing social order, the genocide of 1984 was the result. The genocide has left scars that have not healed over time, with the criminals still living with impunity and the relatives of the murdered denied access to justice (The sikhs in modern India, 2023) . Moreover, discriminatory laws, policies, and practices have been used by the Indian state as cover for maintaining inequality. Security personnel in Punjab are given unrestricted authority by the harsh Armed personnel Special Powers Act (AFSPA), which encourages abuses and violations of human rights against Sikhs ( Ramakrishnan, 2016). Moreover, the government's unwillingness to carry out the recommendations made by different commissions of investigation into the 1984 genocide exacerbates feelings of unfairness and thwarts attempts at reconciliation. Despite all of its difficulties, the Sikh community maintains a strong and dynamic movement that advocates for social justice. Advocates for the rights of Sikhs around the world include the Sikh Coalition, the International Sikh Confederation, and United Sikhs, among many more. To end discrimination and advance equality, these groups take up community education, legal advocacy, policy reforms, and human rights activism. Part III: Social Movement Analysis Nasheed (2019) explains movements for Black Lives Matter, the Fight for $15, and Deferred Action for Childhood Arrivals (DACA). Young people launched each of these initiatives, amplifying their messages through social media. Young people today are still inspired and empowered by these movements, which have had a tremendous impact on the world. Similarly, the person I interviewed was a member of The All India Sikh Students Federation (AISSF), a grassroots association that was established in 1967. He identifies that The AISSF has employed plenty of techniques and strategies to combat discriminatory behaviors, improve equality, and improve the Sikh community so as to combat the continued marginalization and discrimination that Sikhs suffer. The All India Sikh Students Federation (AISSF) is an exceptional example of community-based organization for social justice and autonomy. Since its founding in 1967, the All India Sikh Federation (AISSF) has taken up arms against the discrimination that Sikhs in India have historically and now experienced. According to Dixon (2012), the cutting-edge anti- authoritarian motion may alternate the political panorama in North America. He contends that the motion's focus on financial equality, participatory decision-making, and direct democracy may additionally provide a version for a society that is more simply and same. Similarly, advocacy is one of the main initiatives of the AISSF. To increase public knowledge of Sikh issues and advocate for policy changes, they have engaged in open dialogues with political parties, public servants, and civil society organizations. Additionally, the AISSF has planned peaceful marches and demonstrations to promote communication and put pressure on the administration. Apart from advocating, the AISSF has prioritized networking and programs that promote empowerment. Through the development of Sikhs' self-esteem and awareness of Sikh issues, these initiatives inspire Sikhs to take an active role in the fight for social justice. An inclusive

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4 society where Sikhs are acknowledged for their unique identity and have complete freedom is the goal of the AISSF. This goal includes respecting and acknowledging the variety of Sikhs while also ensuring equitable participation in political representation, employment opportunities, and education. In addition to equality, the AISSF is in favor of Khalistan, a distinct nation belonging to the Sikh people. This goal is a result of the community's continued prejudice and past grievances. The fight for self-determination waged by the AISSF is consistent with a larger global trend in which marginalized people around the world are demanding control and authority over their lives. According to Fortier's (2017) argument, social movements are essential in interpreting and disputing the "commons," upending established hierarchies of power, and paving the way for individual autonomy. Beyond attaining equality within the current Indian framework is the objective of the AISSF. In their ideal society, prejudice will be completely eliminated, equal opportunities will be provided, cultural legacy would be protected, and interfaith harmony will be encouraged. The AISSF is of the opinion that all Indians, irrespective of their faith or ethnicity, may prosper in a society that is more just and equal if these objectives are met. The AISSF's path is proof of the Sikh community's tenacity and steadfast spirit. Their ongoing struggles for justice, equality, and self-determination serve as a source of inspiration and resistance to the existing quo, underscoring the significance of grassroots movements in bringing about a fairer and just society. Even though the AISSF has overcome many obstacles, its decades of committed activism have paid off. They will, in my opinion, be successful in bringing Sikh issues to the fore of national and worldwide conversation and increasing public awareness of the community's fight for justice and equality. Their unceasing efforts will also pay off in the shape of legislative modifications, such as the addition of Sikhism to the curricula of Indian schools, which will advance awareness and comprehension. The accomplishments of the AISSF provide a ray of hope in the continuous fight for Sikh autonomy and equality. Even while the road ahead is still difficult, their steadfast dedication and proven track record show that revolutionary change is possible. The legacy of empowerment and advancement that the AISSF has created will encourage upcoming generations to carry on the social justice and cultural pride traditions. Even if Khalistan is opposed by the Indian government, the accomplishments of the AISSF give hope for the future. There is yet hope for an independent Sikh state because of their steadfast dedication, cunning plans, and proven track record of achievement. Generations to come of Sikhs will be inspired and empowered by the AISSF's work to carry the tradition of self-determination and pride in culture forward.

5 References Alfred, T., & Corntassel, J. (2005). Being Indigenous: Resurgences against Contemporary Colonialism. Government and Opposition, 40(4), 597-611. Dixon, C. (2012). Building ‘Another Politics’: The Contemporary Anti-Authoritarian Current in the US and Canada. Anarchist Studies, 20(1), 32-60. Fortier, C. (2017). Unsettling the Commons: Social Movements Within, Against, and Beyond Settler Colonialism. Winnipeg: ARP. Gilmore, R.W. (2020, June 1). Geographies of Racial Capitalism with Ruth Wilson Gilmore. Antipode Online. https://antipodeonline.org/geographies-of-racial-capitalism/ Nasheed, J. (2019, December 16). Youth Activist Movements of the 2010s: A Timeline and Brief History of a Decade of Change. Teen Vogue. https://www.teenvogue.com/story/youth-activist-movements-2010s-brief-history- timeline-decade-of-change Palacios, L. (2016). Challenging Convictions: Indigenous and Black Race-Radical Feminists Theorizing the Carceral State and Abolitionist Praxis in the United States and Canada. Meridians: feminism, race, transnationalism, 15(1), 137–165. https://doi.org/10.2979/meridians.15.1.08 Ramakrishnan, S. (2016, October 7). Al Jazeera. https://www.aljazeera.com/features/2016/10/7/1984-anti-sikh-riots-calls-for- justice-in-india The 1984 Sikh genocide - 36 years on — Human rights pulse . (2020, June 20). Human Rights Pulse. https://www.humanrightspulse.com/mastercontentblog/the-1984-sikh-genocide- 36-years-on The sikhs in modern India . (2023, June 19). Next Century Foundation. https://www.nextcenturyfoundation.org/the-sikhs-in-modern-india/

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