In the case of the historic and enduring independence movement for the land of five rivers, the use of slogans, labels and words like ‘Panjabi Suba’, ‘Khalistan’ and ‘Panjaab’ are important matters to consider and think about consciously and carefully. Sikh British writer, activist Jagdeesh Singh argues that words and labels have a powerful meaning, sentiment, expression, emotion and give off a powerful message. A particular word can unify a wide number of people. A particular word can confuse people. A particular word can alienate. A particular word can energise and activate.  He chooses Panjaab over Khalistan and presents his cogent reasons for doing so. WSN places the issue in perspective for Sikh thinkers, activists, writers and historians. 

OVER THE COURSE OF THE LAST 100 YEARS OF OUR HISTORY IN PANJAAB, in its bid to reclaim freedom and sovereignty, and return to its independent status; various movements, activists, campaigners have used the following mix of words at various junctures:

Inkilaab Zindabaad!
Panjaabi Suba Zindabaad!
Khalistan Zindabaad!

They are all multi-faceted expressions of the same underlying sentiment of Panjaabi peoplehood, nationhood, self-determination, empowerment and security as a free, sovereign, independent state and country.

The matter of language and labels used for expression is important in any major socio-political movement, as much as the actions. Words and slogans can be empowering and engaging. Equally, misinformed and misguided words and slogans can be divisive and discouraging. 

Also, words and labels can be precise or they can be too general and vague. This is the power of words, which the Gurus used so evocatively, poetically and fervently in their Gurbani expressions and affirmations.  

Words and slogans can be empowering and engaging. Equally, misinformed and misguided words and slogans can be divisive and discouraging. 

Therefore, in any gripping, exciting, active movement; the choice of words, labels and the messages being given needs to be well-thought-out and needs to inspire responsiveness, engagement, participation and inclusion. 

Words need to express the core values and ethics of a movement, and, be visionary in their scope and objective. 

A healthy and vibrant movement will invariably have a range of slogans, mottos, buzzwords to reflect the diverse scenarios and situations that it weaves and flows through. 

In this context that, I wish to share and speak about the significance and proper usage of two particular commonly used words ‘PANJAAB’ and ‘KHALISTAN’. They have been used plentifully side-by-side, and often in conjunction with each other since the 1940s to the current day; to express the long-running, winding and weaving freedom struggle in, of and for Panjaab. 

First and foremost, it is perhaps helpful to state that, many long-running, historic people and nation empowerment movements around the globe, have used such specific and exact words to express themselves that are derived directly and precisely from their indigenous identity. This is a highly significant and seminal point, though not discussed or analysed anywhere. 

Some illustrative examples are : 

Kashmir for Kashmiris
Manipur for Manipuris
Nagaland for Nagas
Baluchistan for Baluchis
Sindh for Sindhis
Palestine for Palestinians
Scotland for Scots
Ireland for Irish
Catalan for Catalonians
Tibet for Tibetans

The label or word for indigenous land, country, language, people and ethnicity is often intertwined, overlapping and a variation of each other. 

Panjaab, Panjaabi and Panjaabiyat being such a prime example. 

In the context of Panjaab and its indigenous, core Sikhs, the words ‘Panjaab’ and ‘Khalistan’ have been used interchangeably to express their movement for freedom, self-determination and independence. 

In the context of Panjaab and its indigenous, core Sikhs, the words ‘Panjaab’ and ‘Khalistan’ have been used interchangeably to express their movement for freedom, self-determination and independence. 

In the past, various organisations inside and outside of occupied East Panjaab have used the term ‘Khalistan’ to refer to the enduring independence struggle. 

In my opinion, a more relevant, direct and indigenously appropriate word to define and spearhead our collective freedom struggle, should be PANJAAB. 

This direct, simple and fundamental word, expresses us, inside out. It expresses our history, language and civilisation. It is the established name of our indigenous country. It is the name that shines through history as a powerful, vibrant independent, sovereign territory on the global map. It is the name of our indigenous, inclusive, unified culture, ethnicity and nationhood as a people. 

It is organic, natural and indigenous. It is instinctive to our psyche.  

In contrast, the word ‘Khalistan; whilst well-meaning, is a momentary knee-jerk reaction to the term Pakistan or Hindustan. Khalistan as an anguished call for Sikh-Panjaabi territorial empowerment emerged after the passing of the 1940 ‘Pakistan’ state resolution in Lahore by the Muslim League and gained currency prior to the events of June 1984.

‘Khalistan’ and ‘Sikhistan’ were expressions of the Sikh feelings and aspirations for separate, independent statehood, in the 1940s in the run-up to the devastating and genocidal 1947 British Transfer of Power.

For the indigenous peoples and nations being steamrolled in this undemocratic process, like the Panjaabi-Sikhs, this devastating carve up and overriding of any political statehood to them, was intolerable. Thus, the calls for ‘Khalistan’ and ‘Sikhistan’.

‘Khalistan’ and ‘Sikhistan’ were expressions of the Sikh feelings and aspirations for separate, independent statehood, in the 1940s in the run-up to the devastating and genocidal 1947 British Transfer of Power.

However, numerically small, politically insignificant to the British: the Sikh aspirations and anxieties were entirely sacrificed to the greater British plan of ensuring a transition to Pakistan and India without any third force getting in the way.

It is in this context, that the high combustion, hateful sectarianism, political competition, ethnic cleansing and genocide and highly charged and twisted state of affairs which prevailed over South Asia in the 1940s as the British establishment set about its devious games and strategies of putting into some crude form its cut and run exit; saw the emergence amongst the panicked and disempowered Sikhs and their mixed bag of leadership the terms ‘Sikhistan’ and ‘Khalistan’.

These were clearly asserted as Sikh based territorial states, to ensure that the Sikhs were able to move onwards post 1947 into a free, independent territory of their own: as they were prior to the British invaders coming and taken their once stable, powerful and sizeable country of Panjaab in 1845-1849.

Thus, these two terms were momentary reactions to an abnormal, genocidal, highly-threatening state of affairs in the 1940s, wherein the Sikhs were not being treated as equals. The overarching British, Muslim League and Indian National Congress: this trio dominated and monopolised the notorious Transfer of Power decision-making and its implementation, including the brutal and genocidal partition of Panjaab.

‘Khalistan’ emerged as a reaction to this cruel, crushing and genocidal Transfer of Power imposed on Panjaab and its most fervent and indigenous Sikhs. This term has resurfaced as an expression of the Panjaabi-Sikh anguish with the loveless, forced marriage with the abusive Indian state.

‘Khalistan’ emerged as a reaction to this cruel, crushing and genocidal Transfer of Power imposed on Panjaab and its most fervent and indigenous Sikhs.

To me, Khalistan lacks the same vigour and organic thoroughness and intimacy with our Panjaabi peoplehood and collectiveness. 

On careful and constructive reflection, in my earnest opinion and long experience in the movement, the most appropriate and fitting word should be ‘PANJAAB Zindabaad!’ Why resort to an artificial word, when we already have a highly vibrant, powerful indigenous word.  

‘Panjaab’ expresses our indigenous being, character, civilisation and wholeness. It is us and we are Panjaab. No word can be a substitute for Panjaab. No word can capture and express the depth and feeling that this indigenous word alone can. We are Panjaab, and Panjaab is us. 

Panjaab is shared, inclusive and unifying. Whereas, Khalistan is prone to be misconstrued, misinterpreted and misrepresented by different sectors and audiences: not least the mischievous Indian political establishment and media.  

‘Panjaab’ expresses our indigenous being, character, civilisation and wholeness. It is us and we are Panjaab. No word can be a substitute for Panjaab. No word can capture and express the depth and feeling that this indigenous word alone can. We are Panjaab, and Panjaab is us. 

Panjaab is a solid and enduring word, whose authenticity, purpose and validity cannot be challenged even by the hostile Hindu-Indian supremacist sources. 

Panjaab is the historically accurate, correct and proper representation of our struggle, our objective and our interwoven identity.

Panjaab is the historically accurate, correct and proper representation of our struggle, our objective and our interwoven identity. It is a positively affirmative expression of our existence, identity, aspiration, our independence and ongoing struggle! 

It connects the past with the present, and vice-versa. Land with people. With history and language. With our geography and ecology. 

With East and West Panjaab. Undivided, unbroken -land of five rivers. 

Panjaab Zindabaad!