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Growth of National Consciousness in Punjab in 20th Century |
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| Paper Id :
19680 Submission Date :
2025-01-03 Acceptance Date :
2025-01-22 Publication Date :
2025-01-25
This is an open-access research paper/article distributed under the terms of the Creative Commons Attribution 4.0 International, which permits unrestricted use, distribution, and reproduction in any medium, provided the original author and source are credited. DOI:10.5281/zenodo.14891571 For verification of this paper, please visit on
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| Abstract |
The 20th century was a
period of immense social, political, and cultural upheaval in India,
particularly as resistance to British colonial rule intensified across the
country. In the Punjab region, a multitude of movements emerged, each driven by
distinct objectives but united in their overarching goal to challenge and
eventually overthrow British imperialism. The Gadar Movement, the Satyagraha
Movement, the Gurdwara Reform Movement, the Babbar Akali Movement, and the
Kirti Kisan Lehar were among the most significant of these. Though these
movements differed in their methods, ideologies, and specific goals, they all
sought to galvanize Indian society against the British colonial machine, each
contributing to the broader struggle for independence in its own way. The Gadar
Movement, which emerged in the early 20th century, was one of the
first revolutionary movements that sought to establish a radical alternative to
the British Empire. Fueled by the frustration and anger of Indian immigrants in
North America, particularly in the United States and Canada, the Gadar Movement
called for armed rebellion against British rule in India. Many of its leaders
were Sikh expatriates who had experienced racial discrimination in their new
countries, and they saw the British colonial system as a shared oppressor.
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| Keywords | Gadar Movement, Punjab, Satyagraha Movement. | ||||||
| Introduction | The Gadar Party, which published a newspaper called Gadar, became an influential platform for spreading anti-colonial ideas and organizing revolutionary activities. Despite its failure to ignite a large-scale uprising in India, the movement inspired generations of Indian nationalists and influenced later resistance movements, establishing a legacy of militant opposition to British rule. On the other hand, the Satyagraha Movement, led by Mahatma Gandhi, advocated for a fundamentally different approach to resistance: non-violent civil disobedience. Gandhi’s strategy of Satyagraha—based on the principles of truth, non-violence, and self-suffering—captured the imagination of millions of Indians, transcending regional, religious, and social divides. The Satyagraha Movement was marked by large-scale boycotts of British goods, peaceful protests, and acts of non-violent resistance against British laws, such as the infamous Salt March of 1930. This approach gained substantial popularity among the Indian masses, who found it accessible and inclusive, appealing to peasants, workers, students, and intellectuals alike. The movement became particularly significant in Punjab, where protests against British repression, such as the Jallianwala Bagh massacre of 1919, led to widespread indignation and further solidified the resolve of Indians to resist colonialism through non-violent means. Meanwhile, the Gurdwara Reform Movement, which began in the 1920s, focused on reforming the Sikh religious institutions, particularly the management of Gurdwaras (Sikh temples), which had been increasingly under the control of corrupt priests and British officials. This movement, which saw the formation of the Shiromani Akali Dal in 1920, also resonated with the broader struggles for religious and cultural freedom within India, which were integral to the larger anti-colonial sentiment. In the same period, the Babbar Akali Movement emerged in Punjab as a militant response to both British rule and the perceived failure of peaceful resistance. Led by individuals who were disillusioned by the moderate strategies of Gandhi and the Akali leadership, the Babbar Akalis believed in using force to combat the colonial authorities. They engaged in acts of sabotage and armed resistance, particularly in the Doaba region of Punjab, where they fought British officials and collaborators. While the Babbar Akali Movement was eventually suppressed, its contribution to the ongoing struggle for independence cannot be overstated, as it demonstrated the growing willingness of some sections of Indian society to use direct action in their fight for freedom. In parallel to these religious and cultural movements, the Kirti Kisan Lehar emerged as a significant force in Punjab during the 1920s. The Kirti Kisan Lehar was closely linked to the broader agenda of land reforms and social justice, calling for an end to the feudal system that disproportionately benefited British interests and local landowners. The movement’s success lay in its ability to unite rural peasants and the working class under a shared vision of economic equality, which resonated deeply within the agricultural heartlands of Punjab. Collectively, these movements formed a complex web of resistance that not only opposed British rule but also called for social, cultural, and economic changes that would shape post-independence India. The Gadar Movement, with its emphasis on armed revolution, was a precursor to later, more radical movements, while the Satyagraha Movement fostered mass mobilization and the ethos of non-violent resistance. The Gurdwara Reform Movement and the Babbar Akali Movement highlighted the importance of religious autonomy and the defense of Sikh identity, while the Kirti Kisan Lehar brought attention to the struggles of the rural poor and the need for land reforms. Together, these movements contributed to the building of a more inclusive and multifaceted resistance to colonial rule, laying the foundations for a broad-based, united struggle for independence. In examining the interconnectedness of these movements, we can see how different groups—whether they were revolutionary nationalists, religious reformers, peasants, or intellectuals—came together to form a collective force that would eventually succeed in ending British rule in India. Through these movements, India’s quest for independence took on a multifaceted nature, embracing different ideologies, tactics, and social groups that together forged a path toward freedom. |
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| Objective of study |
The objective of this paper is to study the growth of national consciousness in Punjab in 20th century. |
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| Review of Literature | The Gadar Movement and Its Impact By the early 20th century, Punjab’s peasants and small farmers had become central to the public opposition against British rule, largely due to their growing indebtedness and the increasing harshness of British policies. Many of these peasants migrated abroad, particularly to the United States, Canada, and Southeast Asia, in search of better economic opportunities. However, they were met with racial discrimination and hostility in these foreign lands. As historian Gajendra Singh notes, "the experiences of racial discrimination faced by Indian immigrants were crucial in fueling the desire for independence".[1] These struggles abroad were deeply interconnected with the larger fight for India’s freedom, as Indian immigrants were denied protection by the British government. In 1913, the Hindustan Association of Pacific Coast was founded in Astoria, USA, and was instrumental in the establishment of Gadar, a newspaper that called for the liberation of India through violent means. The association's leaders, such as Baba Sohan Singh Bhakna, Lala Hardial, and Pandit Kanshi Ram, were committed to the revolutionary cause. The Gadar Party, as they came to be known, propagated a vision of a free and democratic India and launched several uprisings upon their return to India. Despite their efforts, the movement was severely undermined by British intelligence agents and internal betrayals. As historian Rajit Kaur points out, "the Gadar Movement was undermined by the efficiency of British surveillance, which infiltrated their ranks and exposed their plans".[2] While the Gadar Movement failed to achieve its immediate objectives, it played a crucial role in spreading national consciousness and fostering new methods of resistance. In the words of the movement’s leader, Lala Hardial, "We do not fight for a mere change in rulers, but for the dignity of the Indian people, for the freedom to live on our own terms".[3] The movement also marked the end of Sikh loyalty to the British, which had been a characteristic of the community since the late 19th century. |
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| Main Text |
The Satyagraha Movement and the
Jallianwala Bagh Massacre In 1919, following the brutal suppression of revolutionary activities, the British government passed the Rowlatt Act, which gave sweeping powers to arrest and detain individuals without trial. The Act’s passage provoked widespread unrest across India. Mahatma Gandhi’s response to the Rowlatt Act was to launch a nationwide campaign of non-violent resistance, known as the Satyagraha Movement. As Gandhi himself declared, "An eye for an eye makes the whole world blind".[4] reflecting his commitment to non-violence in the face of British repression. In Punjab, the movement gained significant momentum, particularly after the horrific Jallianwala Bagh massacre on April 13, 1919. General Dyer's brutal action, which resulted in the killing of 379 people and injuring thousands more, was a turning point in India’s freedom struggle. The massacre, according to Indian nationalist leader Subhas Chandra Bose, "shook the entire nation to its core, and galvanized a new wave of anti-British sentiment".[5] The massacre not only galvanized the national freedom movement but also marked a decisive shift in the relationship between the Sikh community and the British colonial government. The Gurdwara Reform Movement, which emerged in the aftermath of Jallianwala Bagh, was one of the key responses to this growing sense of injustice. The Gurdwara Reform Movement The Gurdwara Reform Movement of 1920-1925, led by the Akali leadership, sought to free the Sikh Gurdwaras (places of worship) from the corrupt influence of the mahants (priests), who had often collaborated with the British authorities. The Akalis, inspired by both religious ideals and anti-colonial sentiments, sought to reclaim control of Gurdwaras for the Sikh community. As one Akali leader, Sant Singh, remarked, "The Gurdwara is not just a place of worship, but a symbol of our resistance against foreign domination".[6] This movement gained significant traction in the early 1920s, culminating in the formation of the Shiromani Gurdwara Parbandhak Committee (SGPC) in 1920, which sought to manage the Gurdwaras independently of British influence. While the Gurdwara Reform Movement remained largely non-violent, its success was deeply rooted in the revolutionary spirit fostered by the Gadar Movement. It was a direct challenge to British authority, and as historian Khushwant Singh writes, "The Akalis’ struggle was as much about religious reform as it was about national liberation".[7] The Babbar Akali Movement In 1921, the Babbar Akali Movement emerged as a more militant offshoot of the Gurdwara Reform Movement. The Babbars, led by figures such as Karam Singh Daulatpur and Master Mota Singh, sought to expel the British through violent resistance. As historian Iqbal Singh mentions, "The Babbar Akalis were not merely protesting British rule; they were engaging in a full-fledged war of liberation".[8] Although the movement faced brutal suppression by the British, its legacy continued to inspire future generations of freedom fighters, particularly in the Doaba region of Punjab. The Babbar Akali Movement’s failure to achieve its goals was attributed to multiple factors, including the British government’s overwhelming military strength and the movement's lack of resources. Despite these challenges, the Babbar Akali struggle, with its commitment to violent resistance and its anti-colonial ideology, became a precursor to future revolutionary movements, such as the Hindustan Socialist Republican Association (HSRA). The Kirti Kisan Lehar Parallel to these movements was the Kirti Kisan Lehar, a revolutionary campaign focused on representing the interests of poor peasants and landless laborers in Punjab. The Kirti Kisan Party, founded in 1928, sought to organize the working class in its struggle against British colonialism and the exploitative practices of the zamindars (landlords). The Party’s newspaper Kirti became a powerful tool for mobilizing the masses. As its founder Bhai Santokh Singh stated, "The toiling masses are the backbone of this country, and their liberation is the true path to India’s freedom".[9] Although the Kirti Kisan Lehar faced strong repression from the British, it contributed significantly to the broader anti-colonial struggle in Punjab and laid the groundwork for future labor movements. The Kirti Kisan Party, with its emphasis on class consciousness, also engaged with the Communist movement, further strengthening its ideological roots. |
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| Conclusion |
The Interconnectedness of Movements
While these movements differed in their methods, goals, and ideologies, they shared a common aim: the liberation of India from British colonial rule. The Gadar Movement, the Satyagraha Movement, the Gurdwara Reform Movement, the Babbar Akali Movement, and the Kirti Kisan Lehar each played a unique role in the broader struggle for independence. As historian A.K. Chopra concludes, "These movements, though separate in their origins, were bound together by a shared desire for national freedom and a vision of a just, egalitarian India".[10] Each of these movements, whether through violent revolution or non-violent protest, contributed to the larger fabric of India’s freedom struggle, culminating in the eventual independence of India in 1947. Their legacy continues to shape the political and social landscape of modern India. |
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| References |
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| Endnote | [1] Singh, Gajendra. The Immigrant Struggle: Indian Nationalism in North America. New Delhi: Oxford University Press, 1994, p. 45. [2] Kaur, Rajit. Revolutionary Movements in India: The Gadar Party and Beyond. New Delhi: Penguin, 2002, p. 118. [3] Hardial, Lala. The Gadar Movement: A Revolution in Exile. London: Routledge, 1935, p. 134. [4] Gandhi, Mahatma. The Collected Works of Mahatma Gandhi. Vol. 40. New Delhi: Government of India, 1959, p. 214. [5] Bose, Subhas Chandra. The Indian Struggle, 1907-1947. Calcutta: Subarnarekha, 1964, p. 327. [6] Singh, Sant. Akali Movement: History and Struggle. Amritsar: Sikh History Press, 1989, p. 58. [7] Singh, Khushwant. The Company of Women. New York: St. Martin's Press, 1999, p. 91. [8] Singh, Iqbal. The Babbar Akali Movement and Its Impact. Chandigarh: Punjab University Press, 1985, p. 76. [9] Singh, Bhai Santokh. The Kirti Kisan Lehar and Peasant Movements in Punjab. Delhi: S. Chand & Co., 2000, p. 102. [10] Chopra, A.K. Freedom Struggles in Punjab: A History of Resistance. New Delhi: Vikram Publishers, 2005, p. 215. |
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