Abstract

India’s agricultural heartland, Punjab and Haryana, erupted in protest in 2020 against the new farm laws enacted by the Modi government. The farmer protest (i.e. Kisan Andolan), led by Sikh farmers, particularly young people, demanded the repeal of the laws. Notably, a significant number of elderly also participated, contributing to the protest’s peaceful and enduring nature. This movement also witnessed a resurgence of Sikh identity, with popular culture, especially music, playing a crucial role in amplifying the protest’s message across the country and outside world. This paper analyzes the factors behind the Sikh community’s strong participation and how the involvement of popular music artists empowered the movement. Ultimately, the sustained protests led to the Indian government’s withdrawal of the three farm laws in September 2021.

Keywords:  Farmer Protest (Kisan Andolan), 2020-21; Sikh Identity; Music and Politics; Kanwar Grewal; Sidhu Moosewala

 Introduction 

Tensions flared in 2020 as Indian Parliament passed three agricultural bills seen as jeopardizing the livelihoods of farmers, particularly in Punjab and Haryana, the heart of India’s Green Revolution. The government’s aim, through these reforms, was to modernize agriculture by granting farmers the freedom to sell their produce outside the traditional APMC mandis. This, they believed, would foster competition, boost farmer income, and attract investment. However, farmers saw this as a threat, sparking the Kisan Andolan. This large-scale, predominantly non-violent protest involved encircling New Delhi, the seat of power. Led by the prominent Sikh community, with Sikh youth at the forefront, the movement gained momentum. Notably, a significant number of elderly also participated, their presence playing a crucial role in maintaining the protest’s peaceful and enduring character. In response to the prolonged and sustained protests by farmers for more than a year, the Indian government repealed all three controversial farm laws.

Numerous academic inquiries into the 2020-21 farmer protest have concentrated on farmer suicides, the agrarian crisis, and opposition to neo-liberal policies. Recently, there has been a surge in research examining the protest through the lens of Sikh identity and the influence of mass media (Arora 2023; Grewal and Bainiwal 2022; Lerche 2021; Pattenden and Bansal 2021; Singh 2023). Despite addressing pivotal farmer concerns, the Kisan Andolan struggled to garner widespread support across all of India’s agricultural regions, with limited participation observed in the eastern and southern parts of the country. The movement’s foundational strength derived from the collective Punjabi and Sikh identity of its leaders, rooted in a longstanding tradition of resistance against centralized policies. Against this backdrop, the study aims to explore the role of popular media, particularly music, in magnifying and broadening the reach of the Farmer’s Protest (Kisan Andolan) within India and internationally. To achieve this, the research seeks to answer the following questions: a) what historical role has music played in politics? b) Why did prominent figures in Sikh music actively engage in the farmer protests (i.e., Kisan Andolan) of 2020-21? Content analysis research method has been used to systematically analyze and interpret the research questions of the study. 

Music and Politics 

Before analyzing or exploration of the role of popular media, especially music, in amplifying and extending the reach of the Farmer’s Protest (Kisan Andolan) within India and internationally, it is essential to examine the role of music in politics in a broader context. Music has historically served as a potent tool for both protest and propaganda, challenging authority and social injustices while also bolstering support for established power structures. While music has a long history of being used to promote religious identity and sentiment, it also plays a significant role within secular traditions, fostering national unity. Music transcends its use for propaganda; it can influence and even shape political movements (Street 2003). Folk and popular music traditions proliferate with examples of protest songs like “Beaulampkin” and “This Land Is Your Land,” which critique various forms of oppression. Conversely, patriotic songs have often been employed to bolster authority (Denisoff 1968; Garabedian 2005; Randall 2005). In the context of geopolitical conflicts like the Cold War, music was wielded as a form of propaganda, with stations like Radio Free Europe/Radio Liberty broadcasting Western music to counter Soviet influence (Puddington 2003). However, music has also been co-opted for propaganda purposes by state organs and powerful individuals, as evidenced by the Trump campaigns. Throughout the 20th and 21st centuries, music has been weaponized in conflicts such as WWI, WWII, the Vietnam War, the Russian war on Ukraine and Israel indiscriminate bombing on Gaza Strip (Clark 2024; Fosler-Lussier 2015; Massad 2003). Regardless of the message conveyed in lyrics, music itself holds immense power to shape attitudes and opinions, making it a potent force in the battle for ideological supremacy (Kennedy and Kristian Kolar 2023).

In Western-style democracies, public discourse on political, social, and economic issues, affecting the general public, predominantly takes place through the mass media. Here, the principles of ‘the free press’ and ‘freedom of speech’ are considered foundational, at least in theory. However, in many developing and poor countries, where such freedoms may be less common, individuals turn to alternative means to participate in social movement (Eyerman 2002) and express their identities, aspirations, beliefs, and desires. These may include media such as poetry, painting, music, and other forms of art (Allen 2004). Nigerian musician and activist Fela Anikulapo-Kuti pioneered in creation of Afrobeat genre. He used his music as a weapon, launching scathing social commentary against corruption and oppression. Despite facing persecution by military regimes, Fela remained a steadfast critic, his powerful voice inspiring global activism until his death in 1997. His legacy as a champion of social justice continues to resonate today (Olaniyan 2004).

Political music in India finds its roots in the Bhakti tradition, originating in various parts of South Asia during the 15^th-16^th century (Hawley 2015). This movement introduced a philosophy of devotion that allowed individuals, regardless of social status, to establish a direct connection with the divine, challenging established religious norms. Women saints who lived from the 13th to the 18th centuries expressed resistance to patriarchal structures through their devotional songs (Bhagwat 1995). Additionally, songs sung by women in private spaces, like “ovi” and “palna,” directly addressed the social and political inequalities of the caste system (Rege 1998).

Music and poetry emerged as potent tools during India’s struggle for independence. Passed down orally, they reached a broader audience than written texts, uniting people across regions and languages in the fight for freedom. These art forms transcended literacy barriers, sparking a sense of nationalism among the masses. Iconic patriotic songs like “Vande Mataram” (Hail the Motherland) and “Saare Jahan Se Achcha Hindustan” (India is Better Than All the World) became rallying cries, advocating unity and sacrifice (Narang 2022). Renowned poets such as Rabindranath Tagore, Kazi Nazrul Islam, and Subramania Bharathi used their verses to critique British rule and celebrate India’s cultural heritage, inspiring generations to join the struggle for liberation. These artistic expressions not only challenged colonial dominance but also nurtured a collective identity essential for a nation yearning for independence (Chandra et al. 2016). During India’s struggle for independence, the labor class also harnessed the power of music not only to promote vernacular culture and labor issues but also to amplify the impact of India’s freedom movement on a global scale (Roy 2006; Sebastian 2018).

Throughout history, music has been a powerful ally for social movements. It unites people through shared anthems that express their struggles and aspirations. Songs can raise awareness of complex issues and create a strong sense of community and hope among those fighting for change. Music even transcends language barriers, allowing movements to spread their messages globally. From Civil Rights marches to modern protests, music serves as a vital tool for creating a more just and equitable world (Danaher 2010; Eyerman 2002; Rosenthal 2001). In India, social movements have been instrumental in shaping the country. They’ve addressed issues like poverty and inequality, using various tactics to achieve change (Elangovan 2017). Popular music has been a key part of these movements, acting as a powerful tool for advocacy and raising public awareness. Catchy songs and cultural touchstones become rallying points that keep movements’ messages alive and inspire ongoing action (Krishnaiah 2018; Moran 2013).

The Interplay of Farmer Protests, Sikh Identity, and Popular Culture:

In response to three agricultural reform laws passed in September 2020, Indian farmers, particularly in the northwest, launched significant protests. These laws aimed to liberalize the sector through market deregulation, contract farming, and relaxed stockholding limits. However, farmers feared these changes would erode existing protections and harm their livelihoods. Central to their demands was the repeal of the laws, which they believed would make them vulnerable to exploitation by corporations and threaten their economic security (Baviskar and Levien 2021; Jodhka 2021). Additionally, they called for legal guarantees for Minimum Support Prices (MSP) and other protections (Grewal and Bainiwal 2022). The protests resonated widely, garnering support from activists, academics, and even international observers. They highlighted critical issues like rural hardship, farmers’ suicide, farmer debt, and the need for reforms prioritizing farmer well-being. Many saw the movement as a defense of democracy, with farmers exercising dissent and holding the government accountable.

In August 2020, farmers and laborers converged in New Delhi, India, to voice their opposition against the contentious farm laws endorsed by the Modi Administration. Faced with a lack of coverage or misinformation from traditional media outlets, many turned to social media platforms to shed light on the realities of the protest (Anand and Sharma 2022). Nevertheless, social media also became a battleground for censorship, hindering the free exchange of political content. Amidst these challenges, protest art and literature emerged as indispensable tools for the resilience of the movement. Protesters crafted distinctive forms of artistic expression and literary works, drawing from the rich traditions of protest in Punjab while also pioneering new avenues for disseminating knowledge, art, and literature (Arora 2023; Deol 2022).

Fueled by social and popular media, the 2020-21 farmer protests in India captured global attention. Platforms like Twitter, especially among the Indian diaspora in Canada, became key tools to spread information and garner international support (Monteiro 2021). Social media wasn’t just for awareness; it was crucial for organizing the protests, especially when mainstream media wasn’t covering them. Protesters even created their own media to counter established narratives and build community (Gupta et al. 2022). Faced with censorship, art and literature emerged as powerful ways to express dissent and share experiences (Deol 2022). Popular media transformed these farmer protests from a local movement to a global phenomenon (Arora 2023).

The Kisan Andolan went beyond just addressing farmers’ issues. While promoting farm interests, the movement also drew heavily on Punjabi and Sikh identities. This resonated with a shared history of resistance against both colonial and post-colonial policies. Sikhs have a long history of using both violence and non-violence to achieve their goals of survival and political power. This choice wasn’t random – it depended on the actions of the ruling power at the time. The Sikhs have interacted with three main empires: Mughals, British, and modern India. They’ve both collaborated with and fought against each one, depending on how those empires treated them. Harsh policies from the state led to Sikhs using violence in resistance, while accommodating policies resulted in cooperation or peaceful protest. Importantly, Sikh teachings don’t inherently favor violence or non-violence. Instead, the community’s actions are based on the specific political and economic situation (Singh 2007).

The Kisan Andolan, the massive farmer’s protest that unfolded in India from 2020 to 2021, was a movement of remarkable scale. Tens of thousands of farmers, particularly from Punjab and Haryana, camped out on the borders of Delhi for months in a show of dissent. Sikh participation was significant, reflecting their long history of activism. The global Sikh diaspora also played a crucial role by providing financial aid, organizing rallies abroad, and raising awareness through social media and support groups. Established advocacy groups like United Sikhs and Sikh Coalition leveraged their networks to amplify the movement’s message and support fundraising efforts (Thandi 2022). While the government repealed the farm laws, the broader concerns regarding agricultural reforms and farmer welfare remain a complex issue for all stakeholders in the agricultural sector.

Popular culture, a vibrant tapestry of creative expression (music, art, etc.), practices, and objects, reflects and shapes the meaning-making within a society or time period.  Popular culture can influence politics in three key ways: 1. It can spark social or political movements by mobilizing public opinion. 2. It can critique government policies, raising awareness and encouraging discussion. 3. It can preserve historical and cultural memories, keeping them alive for future generations. Modern Sikh artists exemplify this. They leverage music, particularly contemporary genres like rap, to weave narratives of past struggles and current injustices. Their lyrics often glorify Sikh martyrs and promote the idea of Khalistan. This music bridges the gap, connecting younger generations, even those geographically distant, to the ongoing fight for Sikh rights. More than dozen Punjabi popular singers like Kanwar Grewal and Sidhu Moosewala became prominent voices during the farmers’ protest. Their music, meticulously crafted with potent lyrics, transcended traditional political messaging (Arora 2023; Bainiwal 2022; Singh 2023). It resonated deeply with the Sikh community on an emotional level. Shared, sung, and memorized, these lyrics left a lasting impact far exceeding a simple pamphlet.

Kanwar Grewal emerged as a prominent symbol of the Farmer’s Protest, leveraging his voice and platform to amplify the plight of farmers. He is a renowned Punjabi folk singer celebrated for his soulful voice and commitment to preserving traditional music. With hits like “Akhan” and “Mastana Jogi,” he captivates audiences’ worldwide, blending modernity with tradition. Grewal’s deep connection to his roots and humble persona endear him to fans globally. His pre-existing advocacy for farmers was further highlighted through songs like ‘Sek’ and ‘Jawani Zindabad’, which mourned farmer deaths and celebrated youth activism, respectively (Arora 2023; Bainiwal 2022; Singh 2023). Grewal’s involvement inspired other artists to join the cause, turning music into a mode of resistance. As a member of the dominant ‘jatt’ community, Grewal’s solidarity was expected, but his resonance with historical figures like Bhindarwala adds a deeper symbolic layer to his presence, reflecting the collective memory and ideals of the Sikh community.

Sidhu Moose Wala’s music also played a crucial role in galvanizing support for the Kisaan Andolan within Punjabi society. Moose Wala (1993-2022) was a prominent Punjabi singer, rapper and actor. He rose to fame with his hit song “So High” and gained international recognition. Moose Wala’s music often addressed social issues and incorporated elements of hip-hop and Punjabi folk. Tragically, he was shot and killed in 2022. His songs during the farmers protest, widely shared on social media and played at protest sites, raised awareness about farmers’ issues. One of his song “Panjab (My Motherland)” exemplifies this (Arora 2023). The song opens with a provocative excerpt from a pro-Sikh separatist speech by Bharpur Singh Balbir. Moosewala then lauds Jarnail Singh Bhindranwale, a militant leader from the late 1970s and early 1980s. The lyrics depict Punjab as a land of unwavering strength and defiance, contrasting it with Kashmir’s perceived vulnerability (Gangahar and Kapil 2023). References to historical Sikh militancy are woven throughout the song. The powerful chorus translates to: “They call me Punjab, who retaliates through words! They call me Punjab, who brings even Delhi to its knees!” (Singh 2022).

 In addition to Kanwar Grewal and Sidhu Moose Wala, other well-known artists like Diljit Dosanjh lent their voices to the protest. A powerful example is the song “Kisaan Anthem,” sung by a collective of prominent singers and garnering over 56 million views on YouTube. The song’s moving lyrics speak to the farmers’ strength and resilience in the face of opposition from the Delhi government (the Union Government) and emphasize their unwavering determination to continue their fight (Singh 2022). In response to nearly year-long protests by farmers, including the use of music as a powerful tool for dissent, the Indian government repealed all three controversial farm laws. While Sikh farmers played a prominent role in the Delhi border protests, the movement garnered wider support.

The protest music wasn’t just political. It also incorporated Sikh spiritual teachings and history, creating a unique blend of political persuasion and religious messages. This ambiguity, delivered through metaphors and puns, allowed the music to spread awareness without being seen as openly defiant. This helped bridge social divides and create a sense of solidarity among farmers from different regions and backgrounds. The music transcended regional and religious identities, creating a new, unified “farmer” identity that transcended caste and religion. This helped blur pre-existing social divisions and create a strong foundation of resistance during the protests.

Conclusion: 

The Indian government’s implementation of three farm laws, aimed at fostering private sector participation in agriculture, diminishing state procurement, and discontinuing minimum support prices for certain crops, reflected alignment with neoliberal economic principles. However, these reforms were met with vehement opposition from many Indian farmers and others who perceived them as harmful to their livelihoods, sparking widespread protests. Foremost among the dissenters were members of the Sikh community, whose strong sense of identity and history of activism galvanized mass demonstrations. These protests garnered significant attention both nationally and internationally, owing in part to the efforts of numerous Punjabi popular singers who composed and performed songs in solidarity with the farmers. The farmer protests of 2020-21 underscore the potency of people’s movements within a democracy. Their unwavering resistance ultimately compelled the Modi government to rescind the contentious laws. Moreover, the movement re-established the enduring influence of music in shaping public opinion, particularly in contexts where mainstream media may be subject to stringent corporate and political pressures.

Popular Songs: