By Jasbir S Kang, MD-
(Jasbir S Kang is the founding member, Punjabi American Heritage Society, Yuba City, CA)
Many people associate the Ghadar Party with California, but this radical organization was actually formed at the Finnish Socialist Hall in Astoria, Oregon, in May 1913. Astoria is situated on the banks of the Columbia River, just before it merges with the Pacific Ocean. I visited this location twice this summer to learn more about the history of the Ghadar uprising.
With my keen interest in Punjabi migration across the world, I have read many books and articles on the Ghadar (revolution or rebellion) Party struggle. However, this book by Ms. Ogden is arguably the most comprehensive and best work on the genesis of the party. It thoroughly explores how the interplay between the U.S.’s denial of equal rights to migrant workers from British India and the abusive colonial rule by the British shaped the minds of ordinary laborers from Punjab. These laborers were influenced by radical intellectuals to wage a violent struggle to overthrow the British colonial subjugation.
Ms. Ogden presents a new perspective, noting that while 7,000 to 8,000 men left the U.S. and Canada in 1914 to overthrow British rule by inciting mutiny in the British Indian Army at the beginning of World War I, those who stayed behind in the U.S., like Bhagat Singh Thind, continued to challenge the American system for the citizenship rights of people of Indian origin. Indian immigrants were barred from citizenship rights until 1946.
By the turn of the nineteenth century, the British ruled many parts of the world and falsely promised their subjects that they could settle anywhere in the British Empire (Commonwealth). Large numbers of Punjabis, especially Sikhs, were used in the British Army, but when some of these former soldiers and others tried to settle in Canada, they were denied rights and even faced riots from racist forces.
Canada enacted a law that only those who arrived by “continuous journey” could enter Canada, a practically impossible feat by ship from Indian shores. Consequently, many Punjabis trickled into the U.S. However, they faced forced expulsions from Bellingham, Washington, in 1907, with full backing from local authorities. Many moved to Oregon to work in lumber mills along the Columbia River, where the booming economy needed extra labor. Despite finding jobs, they encountered murders, such as that of Harnam Singh in Boring, Oregon, in 1907, and riots in Saint Johns (outskirts of Portland), backed by local politicians and the police chief. Although 38 rioters were indicted, only two were convicted.
Japanese and Chinese migrant workers faced similar discrimination, but their respective governments pleaded on their behalf. In contrast, the British Indian Government did the minimal, leading these Punjabi migrants to believe they were treated poorly because they were British subjects. This realization spurred their determination to liberate their homeland from British colonial rule, further influenced by the democratic system in the U.S. British spies, agents, and infiltrators worked to sabotage any collective activities by these laborers. In Canada, some former Sikh soldiers burned their British Army uniforms and medals in front of the Vancouver Gurdwara as a protest against the British indifference to their plight.
British spy W.H. Hopkinson, operating in North America, used his agents to orchestrate the murder of Bhag Singh, the President of the Vancouver Gurdwara. Mewa Singh, a member of the Ghadar Party, avenged this act by shooting Hopkinson in court in 1914, for which he was subsequently hanged. The British had a vast network of spies and agents monitoring the activities of the Indian diaspora. This network was led by Lieutenant Governor of Punjab, Francis O’Dwyer, who became infamous for the massacre in Amritsar in 1919. He was later assassinated in London by Ghadar Party activist Udham Singh in 1939.
After the formation of the Ghadar Party, the movement shifted to California, where numerous farm workers and Indian students joined the struggle. The Stockton Gurdwara and Yogantar Ashram in San Francisco became the party’s strongholds. A call was issued to all Indians in the diaspora to return to their homeland and liberate India. Publications were initiated in San Francisco and distributed to 35 countries, with 74 chapters of the party established.
While many members were Sikhs, the party was secular at its core, with Hindu and Muslim members, including many Bengalis, playing significant roles in the movement. Some intellectuals instigated the average workers to return to India but failed to create an adequate support system and network in India to integrate the rebels’ activities. Lala Har Dyal, a Stanford teacher and a major player in the early days of the Ghadar Party, later disappeared from the scene. Despite the lack of a clear structure or expectations, many took the drastic risk of returning to India. However, British intelligence intercepted crucial information, resulting in the arrest of many activists upon their return or even before they reached Indian shores.
Despite this debacle, the influence and motivation of these activists, along with the radical nature of their struggle, had significant repercussions for British rule. Many Ghadarites were hanged or sentenced to life imprisonment in remote locations. At least 42 were hanged, and many more spent years in jail. Many soldiers were court-martialed. Their bravery, idealism, and inclusive approach sparked a profound awakening among the British Indian population. The infamous Jallianwala Bagh massacre of 1919 in Amritsar was a direct consequence of this awakening and British efforts to suppress and instill fear in the people. This incident caused worldwide outrage and laid the foundation for the beginning of the end of colonial rule.
There are many other intriguing aspects and facts regarding this story, particularly the role of the U.S. administration during that era. I encourage readers to delve deeper into the subject by reading the book. Ms. Ogden has provided court records, secret documents, and rare newspaper stories in her book. Ghadar Party member Bhagat S. Thind played a major role in the struggle for the right to U.S. citizenship, and Ms. Ogden’s documentation of these aspects is both comprehensive and exemplary. Pseudoscience and race theories are discussed in interesting detail. This milestone research work by Ms. Ogden is both impressive and significant. It is easy to read, and she has provided references and rare documents to support her narrative.
I have a minor suggestion for future editions of this book: Ms. Ogden mentioned that half of the Indian immigrant workers were former British Sikh soldiers but did not elaborate on the core values of Sikhs, particularly their strong emphasis on equality, pride in honest labor, and a rich history of standing against injustice, even during prior struggles against the Mughals and foreign invaders. Additionally, she mentioned that Sikh soldiers sided with the British during the 1857 Indian Mutiny without providing a fair explanation. It is important to note that Punjabis, especially Sikhs, fought fiercely against the British until the last significant battle (the Anglo-Sikh war) in 1849. Moreover, Sikhs struggled against the Mughals, who were often far more oppressive than the British, for centuries, raising questions about their expected support by some mutineers for the reinstatement of Mughal rule in 1857. A significant number of mutineers were part of the Anglo-Indian forces that attacked Punjab in 1849. There were many other factors beyond the scope of this review.
Lastly, never judge a book by its cover. Ms. Ogden used a Khanda (Sikh emblem) at the top, followed by a man smoking a hookah—a practice that was not common among even the most deviant Sikhs of that era. For Sikhs, smoking is akin to pork for Muslims or beef for Hindus. Sohan S. Bhakna, the founding President of the Ghadar Party, went on a hunger strike in a British jail to protest the denial of his right to wear a turban and against caste segregation in the jail. The Ghadarites believed in inclusiveness and respected the right of people to practice their faith of choice. They embodied true secularism and egalitarianism, with a strong belief in equality. Unfortunately, they have yet to receive the recognition they deserve in Indian and American history books. Had they succeeded, their philosophy and idealism might have prevented the partition of the subcontinent along parochial lines. Despite their partial success, they ignited the spirit of freedom, equality, and social justice in South Asia.
I strongly recommend this masterpiece to anyone interested in the story of these pioneers, their struggles against racism, and their fight against colonial rule. I encourage you to read this book and consider sharing a copy with others.
