The Namdharis (Gurmukhi: ਨਾਮਧਾਰੀ; Devanagari: नामधारी; Shahmukhi: نامدھاری; nāmadhārī, meaning "bearers of the name"), also known as Kuka (Gurmukhi: ਕੂਕਾ; kūkā (sing.); ਕੂਕੇ; kūkē (pl.): from Punjabi kuk, “scream” or “cry”), are a Sikh sect that differs from mainstream Sikhs chiefly in their belief that the lineage of Sikh Gurus did not end with Satguru Gobind Singh (1666–1708) in 1708, as they recognise Satguru Balak Singh (1797–1862) as the 11th Guru of the Sikh religion, thus continuing the succession of Sikh Gurus through the centuries from Satguru Nanak Dev to the present day. Their 12th Guru is Satguru Ram Singh [1816–1885(disputed)], who moved the sect's centre to Sri Bhaini Sahib (Ludhiana) and is regarded as the first Indian to use non-cooperation and non-violence boycott in order to combat the British Empire in India.
Names The most common names for the sect are Namdhari or Kuka. Some texts, including earlier British government reports refer to them as Jagiasi or Abhiasi.
Beliefs Namdhari Sikhs believe that the lineage of Sikh gurus did not end with Satguru Gobind Singh and that he did not die at Nanded, instead lived-on as a recluse under the pseudonym of "Ajapal Singh", passing on the Guruship to Satguru Balak Singh before his death. They recognise Satguru Balak Singh as the 11th Guru of the Sikh religion, thus continuing the succession of Sikh Gurus through the centuries from Satguru Nanak Dev to the present day. Each member of the Namdhari community is given Amrit at a young age, they do not consume meat, alcohol or drugs. The 12th Guru Satguru Ram Singh is regarded as the first Indian to use non-cooperation and non-violence boycott in order to combat the British Empire in India. Namdhari Sikhs have a strong belief that Guru Ram Singh will return one day and deny that he died in 1885.
The Namdhari Sikhs are advocates for Guru Nanak Dev's message and philosophy of sharing material resources, including food with the needy, earn an honest living and to unify with the creator by appreciating and reciting the God's Name. To address the new challenge of British imperialism, Satguru Ram Singh initiated a new reform movement. Thakur mentions that Satguru Ram Singh "decided to use of same technique, the same methods and the same principles for meeting the challenge before him as Guru Gobind Singh." Sirdar Kapur Singh opined that "Baba Ram Singh preached the same principles of the path shown to Indians and others by Guru Nanak Dev, Guru Gobind Singh and the ten Guru Sahibs." The colonial administration had labelled the Namdhari community as 'criminal tribe' and in 1904 remarked that "it is not possible for a Kuka to be loyal subject of the British Government..."
They do not believe in any religious ritual other than the recital of God's name (or nām, which is why members of the sect are called Namdharis). They reject the worship of idols, graves, tombs, gods and goddesses. The Namdharis had more of a social impact than the Nirankaris at the time of its founding due to the fact that they emphasised Khalsa identity, seeking to re-establish it, and the authority of the Guru Granth Sahib, as well as their clashes with the British colonial authority. They call their houses of worship dharamsalas, though they freely attend other gurdwaras, maintaining family and friendship ties across sect lines.
They consider Guru Granth Sahib and Dasam Granth as equally important, and compositions from the Chandi di Var are a part of their daily Nitnem. They circumambulate the fire (havan) during their weddings, but they differ in that the hymns are those from the Adi Granth.
History
Role in the Indian freedom movement Satguru Ram Singh aimed to orient the strength of people towards freedom and to initiate this task, it was necessary to introduce reform of their character and raise it to the level of its inception. He hoisted a white triangular flag, symbolising freedom and peace on 12 April 1857 at Sri Bhaini Sahib. Namdhari movement also worked to establish contacts with foreign powers to achieve Indian Independence. Contacts with Kashmir, Nepal and Russia were established by Namdhari Sikhs in this regard. Since its beginning, the Namdhari movement maintained its religious, social and political dimensions to coordinate efforts for the freedom struggle. While the religious and social work was carried out in the open, the political agenda was carried on covertly.Satguru Ram Singh established a covert, private postal service consisting of trusted couriers to deliver and receive messages. Namdhari Sikhs opposed the imperial British policy of cultural intervention. The British imperialists had encouraged the slaughter of cows, a practice that was entirely prohibited in the Sikh empire of Maharaja Ranjit Singh, in order to divide Punjabis by supporting anti-social elements.
A large, Gothic cathedral-style Clock Tower was built near the Sikh Golden Temple, among other changes, which included demolishing of the Bunga of Kanwar Naunihal Singh and Attari of Rani Sada Kaur. The imperial government practically ran the Golden Temple, and the priesthood class there did not care for the Sikh sentiments. Sirdar Kapur Singh mentions "...the (imperial) Britishers made public kine-killing lawful and general in the annexed Punjab and gratuitously and devilishly established a public kine-slaughter house adjacent to the Golden Temple, which they also annexed." Cow slaughter threatened regional social peace. In the late nineteenth century, newspaper Aftab-i-Punjab (Lahore), Wasir-ul-Mulk (Sialkot), and Koh-i-Nur (Lahore) reported that "kine-killing was done by the orders of the authorities who 'desired that disharmony should prevail' between Hindus and Muslims." While in the Viceroy's Legislative Council in 1862, the Maharaja of Patiala petitioned for a beef ban in India. This idea was rejected by Council, indicating the lack of sovereignty in Indian, and even in religious affairs, for Indian rulers.
In a series of events that happened, the sect members targeted the imperial Government-backed slaughterhouses in Amritsar and Raikot. In the aftermath, Namdhari Sikhs involved in these incidents were hanged by the British Government. A group of 66 Namdhari Sikhs were executed by cannons on 17–18 January 1872 after a group of 125 attacked a slaughterhouse in Malerkotla.
Satguru Ram Singh was sent to Allahabad with his servant (Nanu Singh) on 18 January 1872, in the morning hours from Ludhiana by a special train.Recent disturbances by Kookas in the Ludhiana District of the Punjab.: Judicial, A, 20 January 1872, Nos. 55-71 On 10 March 1872, Satguru Ram Singh was shifted to Calcutta. On 11 March 1872, he was sent to Rangoon in British Burma.Removal of Ram Singh, Kuka leader from Allahabad to British Burma.: Judicial, A, March 1872, Nos 111-112Removal of Ram Singh, the Kuka leader to British Burma.: Judicial A, May 1872, No. 122. He was kept there until 18 September 1880, and then shifted to Mergui in Burma, in an attempt to make contact with him more difficult.Kooka Chief Ram Singh in Rangoon: Judicial, A, May 1872, No.80
Even in exile, Satguru Ram Singh worked endlessly to keep the freedom struggle alive even sending his Suba (Lieutenant) Bishan Singh to Moscow, in order to gain the support of Czar Nicholas II of Russia, in removing British rule in India. Suba Bishan had made contact with Maharaja Duleep Singh who was also in Moscow at the time looking to gain support of the Russian Czar in order to expel the British from India, and re-institute the once flourishing Sikh Empire. However, due to the Russian-Turkish War (1877-1878) the Russians were not keen on supporting any Indian nationalist in going to war against the British Empire.
Satguru Ram Singh was reported to have died in 1885 by the British authorities, but this claim was refuted by Namdhari Sikhs. According to Sikh historian Jaswinder Singh, the telegraph's contents claiming Ram Singh had died is contradicted by a letter written by Charles Bernard, Chief Commissioner of British Burma, on 23 August 1886, addressed to Attar Singh of Bhadaur, that "Ram Singh, Kuka, is going to be transferred to a more remote spot, where communication with him will be less easy". Furthermore, Jaswinder Singh notes "... the Jail Report Statement No. XVI — Vital, showing the deaths of convicts in the jails and subsidiary jails of British Burma, during the year 1885, does not list any death at Mergui due to 'Dysentery and Diarrhoea.' The column No. I in the proforma has been kept blank." Jaswinder Singh Historian states that after Guru Hari Singh (brother of Guru Ram Singh) received the claimed personal items of Satguru Ram Singh after his brother's alleged death, the items he received were refused as belonging to his brother. Jaswinder Singh concludes the following: "It can, therefore, be concluded that Guru Ram Singh did not expire; on 29th November 1885. Either he was transferred to a ‘more remote spot’ as intimated by the Chief Commissioner of British Burma, or disappeared quietly from the prison." Namdhari Sikhs maintain firm belief that he is alive and will return. In 1875, Satguru Ram Singh authorised his younger brother Budh Singh to lead the community, renaming him as Satguru Hari Singh. Satguru Ram Singh made Satguru Hari Singh the Sir-Karta (head) of the Namdhari sect. At this time, the British Government had let loose strict restrictions on the movements and activities of Namdhari Sikhs. Even during these difficult times, Satguru Hari Singh continued the anti-colonial efforts. It was under his guidance that a tri-partite message contact between Satguru Ram Singh in Rangoon and Satguru Hari Singh in Sri Bhaini Sahib was established with Russian authorities in Samarkand. In 1899, Satguru Hari Singh distributed food freely to the poor, which led to British Government softening their otherwise hard stance against the Namdhari Sikhs and praised Satguru's efforts during the draught years. Namdhari sources mention a meeting of Satguru Hari Singh with Deputy Commissioner of Ludhiana, where he offered 2500 acres of land grant in lieu of Satguru's service to the needy during the testing times. Satguru Hari Singh replied, "By giving 2500 acres from our country, you want to emphasise that the rest of country is yours? This entire country is ours, and we will take it back as a whole from you." Satguru Hari Singh guided the sect till 17 May 1906, after which, his elder son, Satguru Partap Singh led the community. The Indian National Congress's call for Purna Swaraj (Complete Independence) was attended by Guru Partap Singh on 31 December 1929. Thousands of Namdhari Sikhs participated in the procession. One hundred horses were sent for the procession, free langar was organised by the Namdhari Sikhs and Mata Jeewan Kaur, mother of Satguru Partap Singh played a vital role in these arrangements. Satguru Partap Singh rendered support to Indian National Congress and freedom fighters at various occasions in concerted actions against the colonial Government. His elder son, Beantji (later Satguru Jagjit Singh) assumed the leadership of the sect in August 1959. Satguru Jagjit Singh had rendered his services for rehabilitation of the refugees along with his father post-partition. Tatla mentions how influential figures like Satguru Jagjit Singh 'brought standards of social and religious judgement among overseas Sikh communities much closer to the Punjabi society'. During the overseas visits of Satguru Jagjit Singh, collective 'naam simran', a practice started by Satguru Ram Singh, had been specially emphasised. Naam simran and cultural integrity are important aspects in the overseas programmes of Satguru Uday Singh as well.
Rehabilitation of refugees