Mazhabi Sikh

Mazhabi Sikh
Classification Sikh churas[1][2][3][4][5][6]
Religions Sikhism
Languages Punjabi
Populated States Punjab, Rajasthan, Kashmir region

A Mazhabi Sikh (also spelt as Mazbhi, Mazbi, Majhabhi or Majabhi) are the members of the Rangretta clans.[7] They are Churas who have embraced the Sikh faith.[1][2][3][4][5][6] They are mainly found in the Punjab and in the regions of Kashmir and Rajasthan. The word "Mazhabi" is derived from the Urdu term "Mazhab" ("sect"), and can be translated as "the religious" or "the faithful".[8]

Mazhabis are best known for their history of bravery, strength and self-sacrifice in the Sikh, Khalsa, British Indian army and Indian army. The Mazhabis were designated as a martial race by British officials.[9] "Martial Race" was a designation created by officials of British India to describe "races" (peoples) that were thought to be naturally warlike and aggressive in battle, and to possess qualities of courage, loyalty, self sufficiency, physical strength, resilience, orderliness, the ability to work hard for long periods of time, fighting tenacity and military strategy. The British recruited heavily from these Martial Races for service in the British Indian Army. After the mutiny, it was only the Mazhabi Sikhs who got recognition as a martial race after they took part in Younghusband's mission to Lhasa in 1903.[9]

History

The Mazhabi Sikhs are originally inhabitants of the old Greater Punjab which today spans into Pakistani Punjab, Its frontier province of Khyber Pakhtunkhwa, and into Indian Punjab, including its former Punjab territories of Himachal Pradesh and Haryana in Northern India including Delhi. Peshawer, Lahore and Amritsar are historical to the Mazhabis and also form the historical center of Sikhism. Accorded a low caste status in the poor farmers, and landless labourers. The Mazhabi Sikh faith had a special appeal and they rapidly embraced it as it did not differentiate on the basis of caste or creed and held everybody equal. This emboldened the downtrodden to fight against injustice, tyranny and persecution.[10]

When Guru Tegh Bahadur was killed by the Mughals in Delhi,Bhai Jaita ji (Baba Jeevan Singh ji) brought his head back to Guru Gobind Singh. Guru Gobind Singh declared that the Rangrettas (Mazhabis) were his sons, and admitted them to the Sikh faith.

Reputation as soldiers

Mazhabi Sikhs today. The Sikh Light Infantry march past during the Republic day parade in New Delhi, India

Over the years, the Mazhabi Sikhs have acquired a reputation as fine and formidable soldiers. The British recognised them as "once a redoubtable foe of the English, and now one of the finest soldiers in the British army".[11] The Mazhabis are well known for their fighting qualities[12] and are highly regarded for their determined resolve to complete the assigned tasks against all opposition; and were deployed in various military campaigns in India and abroad. The British were greatly impressed by their superior physique and the martial and religious fervour imparted by Sikhism.[10] The corps of Mazhabi Sikhs became famous[13] for their fighting reputation and discipline. In addition to their soldiering reputation, the Mazhabis were also known for their loyalty and it was noted that during their service with the army, they never once betrayed the trust placed in them.[14] The British noted that during the First World War, the Mazhabi Sikh soldiers reached a "remarkably high standard"[15][16] and that their contribution to the war surpassed that of the Jat Sikhs.[15] Whilst the Mazhabi Sikhs were an important part of the British Indian Army; British Army Regiments carried attached Mazhabi Sikh platoons. The Welch Regiment carried a Mazhabi Sikh Platoon from 1933.[17] Major-General A.E.Barstow described the Mazhabi Sikhs as "...extremely good soldiers."[18] and goes on to mention that the Sikh Pioneer Regiments, "...have a proud record of service in many campaigns."[18] Historically they have fought battles for Guru Gobind Singh and the Mazhabis formed the majority of Akali Nihang ranks, even throughout the reign of Maharaja Ranjit Singh.[19] Maharaja Ranjit Singh also enlisted them in large numbers for the existing misls, and in the irregular corps.

Maharaja Ranjit Singh had a great admiration for their bravery and enlisted the Mazhabis extensively into the Khalsa Army[20] which he nurtured into an excellent instrument of war. Being afraid, however, to form them into separate corps, Maharaja Ranjit Singh made sure that a Mazhabi Sikh company was attached to every battalion in his khalsa army[21] (misls). The Mazhabi Singhs participated in all of Ranjit Singh's campaigns and battles.[21] During his reign, the Mazhabi Sikhs were generally stationed on the Peshawer border, where constant fighting against invading Islamic Afghan and Pashtun forces gave them the opportunity to show their bravery and endurance.[20]

Maharaja Gulab Singh of Jammu and Kashmir raised a corps of Mazhabi Sikhs in 1851. The British also recognised the great fighting qualities and prowess of these soldiers in the Anglo-Sikh Wars. The stubborn and sustained resistance offered by them and their ability to maintain themselves frugally amazed them.[22] The British had admiration for the mazhabi as they made capital soldiers.[23] The British raised the first Corps of Mazhbi Sikh Pioneers, the fore bearer of the Sikh Light Infantry, in 1850. During the British Raj, they were initially recruited for a coolie corps meant for road construction. In 1855 there were only 1500 Sikh soldiers, most of them were mazhabis.[24] In 1857, 12,000 Mazhabis were listed for the 23rd, 32nd and 34th Pioneer Regiments. They were deployed at the Siege of Delhi, Siege of Lucknow and Capture of Lucknow during the Indian Rebellion of 1857. The raised Pioneers were a splendid Corps and displayed remarkable valour in the field.[25] They earned a high reputation as soldiers, and became a significant component of the British Indian Army. In 1911, there were 10,866 Sikhs in the Indian army, out of which 1,626 were Mazhabis; They had been reduced to 16% of their original enlistment numbers back in 1857.

The first world war would see a rise their enlistment numbers as the Mazhabi Sikh pioneers, 23rd Sikh Pioneers, 32nd Sikh Pioneers and the 34th Sikh Pioneers were developed into three battalions each.[22] The mazhabi Sikh pioneers performed well during the great war. The 1/34th Sikh pioneers won the title of "Royal" during the Great war. The unit armourer and blacksmith made a highly burnished screen, proudly displaying the magnificent achievements of the Mazhabi Sikh Pioneers as epitomised in their Battle Honours. The 34th Royal Sikh Pioneers presented this screen to his majesty King George V of the United Kingdom in 1933.[22] The Mazhabis, along with the Ramdasea Sikhs, were recruited to form the Mazhabi and Ramdasea battalions, that were later merged to form the Sikh Light Infantry in 1941 for the World War II.

Akalis

Main article: Nihang
A photograph of an Akali Nihang Sikh taken during the 1860s. The Akali is wearing the characteristically recognisable turban. The Mazhabi Sikhs dominated this order throughout the 18th and 19th centuries.[19]

Historically the Akalis were a religious warrior order created by the tenth Guru of the Sikhs Guru Gobind Singh. They fought battles for Guru Gobind Singh and the Mazhabis formed the majority of the Akali Nihang ranks throughout the Guru's period, and even throughout the reign of Maharaja Ranjit Singh.[19] The Akalis were unruly and hard to control and the Sikh Misl chiefs feared them. Throughout the 18th and 19th century they were greatly feared as determined warriors.[26] During the 18th century, when the Mughal and Afghan rulers were hell bent on destroying the Sikhs, the Akali Nihangs were often the most fearless and courageous to challenge them.[27] Under Ranjit Singh's rule, they were renowned both for their intrepid bravery and total lack of discipline except when they were controlled by other Akalis.[26]

The British first came face to face with the Mazhabi Sikh Akalis at the Battle of Ferozeshah during the First Anglo-Sikh War were they earned a notion as "Religious fanatics" among the Sikh army.[28] They kept their swords razor sharp and in battle, at the first opportunity, many of the Sikh foot abandoned their muskets and engaged in hand-to-hand combat with sword and shield. Horrific cutting wounds, severing limbs and heads, were a frightful feature of the Sikh Wars in which neither side gave quarter to the enemy.[28]

Today the Mazhabi Sikhs continue to join the Akali Nihang ranks in large numbers and still numerically dominate the order.[29] However today the Akali Nihangs survive as a relic and are simply a shadow of their former powerful selves during the 18th and 19th centuries. They continue to maintain old historical traditions and can be found all over the Punjab. They gather once a year at an event called Hola Mohalla where Nihangs from all over Punjab contest their martial skills including swordsman-ship and cavalry exercises.

Loyalty towards government forces and the Punjab Insurgency

In addition to their soldiering reputation, the Mazhabi Sikhs are renowned for their loyalty and reliability. During Operation Blue Star in 1984, when the Indian Army entered the Golden Temple, Jatt Sikh[30][31] soldiers broke out in mutiny against their officers in the Sikh Regiment[30][31] and Punjab regiments[30] A total of 2000 Sikh personnel took part in the mutinies.[30] In the most sensational case 1400 Sikhs Mainly Jatt Sikhs deserted after killing their commanding officer and armed themselves.[30] A significant number of those were also new recruits who were incited easily into mutiny and some were forced at gun point to take part in the mutinies.[30] Despite that, the Indian Army officers trust in the Mazhabi Sikhs resulted in them to express confidence to journalists that they were confident the Mazhabi Sikhs of the Sikh Light Infantry would not mutiny.[31] The Mazhabi Sikhs did not mutiny and stayed true to their posts.[31]

On the Punjab home front, Sikh militants had stepped up their attacks on law enforcement as well as civilians, including minority groups in the Punjab. The Punjab had now reached a state of emergency and Director General of Police Kanwar Pal Singh Gill responded by raising mazhabi Sikhs as "Special Police Officers."[32] This tactic was designed for community protection.[32] Their loyalty was towards government and was never questioned.[32]

The Mazhabi Sikh Special Police Officers were enlisted on 35 rupees a day[33] or Canadian $1.50.[34] The recruits were largely unemployed Mazhabi Sikhs.[34] They were provided guns by the state and were literally given the licence to kill.[33][34] K.P.S.Gill received heavy criticism[33] for the brutality and ruthlessness of his tactics, but the Sikh militants were neutralized. A large number of these special police officers were said to have been used during the February 1992 elections.[34] An open season was declared on Sikh terrorists[34] and the police were able to use whatever means deemed necessary to achieve victory.[34] Major Sikh militant leaders were targeted, and many did not survive.[34] K.P.S Gill is credited with the creation of the Mazhabi Sikh Special police and suppression of Sikh militancy in Punjab.

With the British East India Company (1850-57)

After the Anglo Sikh Wars, the Mazhabi Sikhs were first formed into a corps in 1850.[35] They were formed mainly as a labour corps placed on road and canal construction. It was However the Indian Mutiny of 1857 that the Mazhabi Sikhs were formed into the very first Pioneer corps.[36] Robert Shebbeare raised one of the very first companies of Mazhabi Sikhs. This company would go on to become the 15th (Pioneer) Regiment of Punjab.[37] John Cave-Browne wrote of the Mazhabi Sikhs being commanded directly by the Commissioner of the Punjab and that both he and Colonel Edwards of the British Army spoke very highly of the Mazhabi Sikhs as soldiers. The Mazhabi Sikhs were even referred to by John Cave-Browne as "...the demon caste."[38]

Then it was that Colonel Edwardes, ever ready in resource, thought of a class little known and generally despised, yet whose

physical power and spirit of endurance would render them invaluable in such a crisis—the Muzbee Sikhs. A few words

respecting these may not be out of place here.

— John Cave-Browne 1818-1898[38][39]

Post-independence (1947–present)

With India becoming Independent in 1947, The British Indian Army completed its transition into the new Indian Army. The Mazhabi Sikhs, largely recruited into the Sikh Light Infantry regiment continued their service with the newly independent India.[40]

Independent India immediately saw conflict after Independence with the Jammu & Kashmir Operations, the Hyderabad Police Action and the Goa Operations. Conflicts continued during the Chinese aggression in NEFA and Ladakh; and on the Western front in 1965; and on both the Eastern and Western fronts in 1971.[40] The Indian army responded by increasing its recruitment and consequently additional post war Sikh Light Infantry battalions were raised.

Indian Army Mazhabis

Main article: Sikh Light Infantry

Upon independence in 1947, The Sikh Light Infantry Regiment remained with the Indian Army.[40] In addition to the Second World War raised battalions, additional battalions were raised. These battalions were:

Mazhabi Sikh soldiers of the 9th battalion Sikh Light Infantry on the firing range upon the United States Navy Ship USS Boxer (LHD 4) during joint exercises with the United States

Since independence, the Mazhabi Sikhs were transferred to the Indian Army and have established themselves as a permanent and vital part of the newly independent Indian Army. In the post-1947 conflicts India has fought in, Mazhabi Sikhs have served in almost all of them, including the wars with Pakistan in 1947,1965 and 1971, the Hyderabad Police Action of 1948 and also against the Chinese aggression in 1962.[40] Mazhabi Sikh soldiers of the 2nd, 3rd, 4th, 5th, 6th, 7th, 8th, 9th and 10th Battalions fought in the Eastern and Western Sectors during the Indo-Pakistan War of 1971, registering remarkable victories and performing great acts of gallantry.[40] Mazhabi Sikhs have also been deployed in peacekeeping operations around the world with the United Nations Emergency Force[40] The Mazhabis have also served in Sri Lanka conducting operations against the Tamil Tigers. The 1st, 7th, 13th and 14th Battalions of the Sikh Light Infantry Regiment have contributed towards peace-keeping in Sri Lanka.[40]

Social status

The social status of the Mazbhi Sikhs has varied over time. The Mazhabi Sikhs have abandoned all ties with Hinduism and its traditional caste roles. During the British Raj, the Mazbhis were listed as an agricultural caste on British censuses of caste populations. Historically the Mazhabi Sikhs are generally found throughout the Punjab province, however the Mazhabis are most numerously found in Ferozepore, Lahore, Amritsar and Faridkot.[20] The Mazhabi Sikhs perform much of the agricultural labour in these areas.[20]

In spite of the Sikhism's egalitarian tenets, many Jat Sikhs continued to look down upon the Mazhabis.[41] In March 1966, the Federation of Mazhabi Sikhs offered to support Arya Samaj and Jan Sangh in an agitation against the formation of the Jat Sikh-majority Punjabi Suba.[42] According to a report published in The Tribune on 16 March 1966, a spokesperson for the organisation stated that "the Sikh Scheduled Castes had been reduced to a position of mere serfs by the Sikh landlords who would literally crush the Mazhabi Sikhs if Punjabi Suba was formed."

The Shiromani Gurdwara Parbandhak Committee elections in December 1954 returned a verdict totally in favour of Punjabi Suba. The electorate in this case was purely Sikh. Yet the Akali Dal was stoutly opposed on the Punjabi Suba issue by the Khalsa Dal, a new party created by Congress Sikhs with the support of the government. The results went overwhelmingly in favour of the former. The Khalsa Dal was put to rout, its tally being a bare three seats out of the 132 contested. On the contrary, the Akali Dal won all the 111 seats for which it had put up its candidates. The remaining seats went to those supported by the Dal one Independent and seventeen Communists. Sikh solidarity on the question of Punjabi Suba was a proven fact. Arya Samaj and Jan Sangh opposition to Panjabi Suba was solely based upon an irrational fear of Sikh domination, a fear borne from these organisations belief in Hindu supremacy. These organisations ran a campaign in Panjab telling Hindu Panjabis to lie in the official census, to claim Hindi as their mother tongue rather than Panjabi, this was almost in all cases untrue. This was the first sowing of communal 'dragons teeth'. By encouraging the Hindus of Panjab to side with their coreligionists rather than their neighbours, the government were in effect driving a wedge between Sikhs and Hindus in Panjab. This policy would continue and lead to terrible violence, that would in years to come, almost destroy the state and the Indian union itself.

[42] In 2005, 56 expelled employees of the Shiromani Gurdwara Prabandhak Committee abandoned Sikhism, and alleged that they were being discriminated against because they were Mazhabis.[43] Economically poor Mazhabi Sikhs can still face discrimination and violence from Sikhs of upper castes in Punjab's rural areas.[44]

The Government of India recognises Mazhabi Sikh as a "Scheduled Caste", as part of their official affirmative action program. The urban Mazbhis have made social and economic progress over the years, and are very active in the Panjab Akali party (Sikh nationalist party). However, poverty and illiteracy is still rampant among the Mazhabi Sikhs living in the rural areas of Punjab.

Demographics

As of 2001, according to the Indian Census, the Sikh Mazabhi are 9.98% of Punjab population.[45]

Notable Mazhabis

Music

Punjabi singers and actors

Personalities and literature

Government and politics

Religious and historical figures

See also

References

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  2. 1 2 Grewal, J.S. (1998) The Sikhs of the Punjab. Cambridge University Press p116 ISBN 0-521-63764-3
  3. 1 2 McLeod. W.H (2009) The A to Z of Sikhism. Scarecrow Press p128
  4. 1 2 Hastings, J. (2003) Encyclopedia of Religion and Ethics, Part 18. Ed. reprint. Kessinger Publishing p 608 ISBN 0-7661-3695-7
  5. 1 2 Tan, T.Y (2005) The garrison state: the military, government and society in colonial Punjab 1849–1947. Vol 8. SAGE publishing. p72 ISBN 0-7619-3336-0
  6. 1 2 Banerjee, I. (1970) Evolution of the Khalsa, Volume 2. 2nd Ed. A. Mukherjee publishing. p121
  7. ↑
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  9. 1 2 Business Standard (27 October 2006). "Force multiplier". Business-standard.com. Retrieved 2012-10-10.
  10. 1 2 3 4 5 6 7 "IndianVeterans". IndianVeterans. Retrieved 2012-10-10.
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  13. ↑ George Devereux Oswell & Sir William Wilson Hunter, (1972) Sketches of rulers of India, Volume 1. Ed. Reprint. Researchco Publications p93
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  16. ↑ Leigh. M.S (1922) The Punjab and the war. Superintendent, Government Printing, Punjab p49
  17. ↑ Cyril Ernest Napier Lomax, John De Courcy (1952) The History of the Welch Regiment, 1919–1951. Western Mail & Echo p29
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  22. 1 2 3 Archived 15 April 2009 at the Wayback Machine.
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  40. 1 2 3 4 5 6 7 http://www.sikhreview.org/november1995/chivalry.htm
  41. ↑ Ishtiaq Ahmed (7 September 2004). "400 years of Guru Granth Sahib". Daily Times. Unfortunately Sikhism did not succeed in eliminating caste prejudices. Most Jat Sikhs look down upon the inferior castes and the former untouchable ranks, known as Mazhabi Sikhs. Still the egalitarian message of Sikhism is undeniable.
  42. 1 2 Martha Crenshaw (1995). Terrorism in context. Penn State Press. p. 377. ISBN 978-0-271-01015-1.
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  44. ↑ Kurup, Stalin India Untouched: Stories of a People Apart
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