Jallianwala massacre: Rich trove of visual, textual narratives remains locked in National Archives

By Shamsul Islam 

Today, India has become a grazing field for all kinds of religious bigots, led by the Hindutva brigade. Even the Prime Minister—who took an oath to uphold a democratic and secular polity—openly identifies as a Hindu nationalist, as if his office exists to serve the cause of Hindutva. The RSS/BJP rulers openly declare their intention to turn India into a Hindu Rashtra, where the Brahmanical Codes of Manu—which reduce women and Dalits to sub-human status—would become the law of the land. For them, India is the Fatherland and Holyland only for Hindus.

It must be noted that, according to the Hindutva definition, only those who have Aryan blood, believe in caste hierarchy, possess fair skin, and regard Sanskrit as a holy language can be considered true Hindus. This not only excludes Muslims and Christians but also marginalizes faiths like Sikhism, Buddhism, and Jainism, which are merely tolerated as sects of Hinduism.

However, this was not the scenario 105 years ago, when British rulers committed one of the worst massacres in modern history. Despite being shackled by one of the most powerful imperialist powers in the world, the people of India offered a heroic and united resistance. This is not hearsay—it is substantiated by contemporary British official documents. These invaluable records, part of the British archives that became the National Archives of India post-independence, were briefly made public during the 75th commemoration of the Jallianwala Bagh Massacre in an exhibition titled "Archives and Jallianwala Bagh: A Saga of Independence."

The documents on display, from one of the most volatile periods of the Indian freedom struggle, not only exposed British barbarism and disregard for democratic norms but also revealed previously hidden aspects of India’s united resistance. They were both heart-wrenching and awe-inspiring. It was painful to witness the so-called “civilized” British committing brutalities against Indians, yet inspiring to see people from all religions and castes rising collectively in revolt.

Buried Evidence

Tragically, this rich trove of visual and textual narratives was locked away again, never to be displayed—even during the massacre’s centenary. It seems that neither the rulers nor the archivists want future generations to know about the colonial atrocities—or the remarkable resistance they triggered.

British Barbarism

Photographs in the exhibition revealed the horrifying repression in Punjab from 1914–1919. Sikhs, in particular, were tied to metal or wooden frames and flogged, or forced to crawl on their bellies across roads—naked and humiliated in full public view. Punjab was turned into a military camp. Indians were forced to salute every Englishman/woman, barred from riding bicycles, and often had their moustaches or beards forcibly pulled. This reign of terror birthed revolutionaries like Bhagat Singh.

One chilling testimony came from Rattan Devi, who spent the night of April 13–14, 1919 beside her husband’s dead body at Jallianwala Bagh:

“I sat by his side… I found a bamboo stick which I kept in my hand to keep off dogs. I saw three men writhing in great pain and an injured boy, about 12 years old, entreat me not to leave. I told him I would not leave my husband’s body. He asked for water, but it was impossible to get any there…”

Another remarkable story was published in the Hindi daily Abhyuday (October 4, 1919). It recounted the martyrdom of two teenage friends—18-year-old Abdul Karim and 17-year-old Ramchander—who had come from Lahore to attend the protest meeting. Abdul Karim had passed the Punjab matriculation exam with first-class marks, posthumously.

Air Bombardments

Perhaps the most shocking revelation was that the British used Royal Air Force planes to bomb villages in Punjab. A top-secret document dated April 14, 1919 (Task 14.4.1919), described how bombs and machine-gun fire were used against gatherings of unarmed civilians near Gujranwala—now in Pakistan.

Protests by Tagore and Jinnah

The exhibition also showcased Rabindranath Tagore’s original handwritten letter renouncing his knighthood in protest. He wrote:

“The time has come when badges of honour make our shame glaring… and I wish to stand, shorn of all special distinctions, by the side of those of my countrymen who… suffer degradation not fit for human beings.”

Equally moving was M.A. Jinnah’s resignation letter from the Imperial Legislative Assembly, dated March 28, 1919:

“A government that passes or sanctions such a law [Rowlatt Act] in times of peace forfeits its claim to be called a civilized government.”

Resistance in Gujarat

Contrary to its stereotyped image of compliance, Gujarat too witnessed violent resistance. Official records show that on April 11–12, 1919, protesters burned down government offices in Ahmedabad, including the Collector’s office, city court, jail, telegraph centre, and 26 police stations.

Banned Literature

The Archives hold a treasure trove of banned resistance literature—poetry, plays, and essays. Among them:

- Bagh-e-Jallian (Hindi play by Ram Saroop Gupta)

- Jallianwala Bagh (Gurmukhi poem by Firoziddin Sharf)

- Punjab Ka Hatyakand (Urdu play)

- Jallianwala Bagh (Gujarati play, anonymous)

Some powerful verses:

> जुल्म डायर ने किया था रंग जमाने के लिए

हिंद वालों को मुसीबत में फँसाने के लिए।

> हम उजड़ते हैं तो उजड़ें, वतन आबाद रहे,

मर मिटे हैं हम के अब वतन आज़ाद रहे।

Neglect in Independent India

Even after Independence, the families of martyrs and injured survivors remained neglected. Ironically, those jailed briefly during the 1975–77 Emergency now receive monthly pensions, but the Jallianwala Bagh families were denied even railway concessions or pensions. In frustration, the Jallianwala Bagh Shaheed Parivar Samiti wrote to the British Prime Minister for compensation—a telling reflection of their helplessness, and of India’s spineless leadership.

Udham Singh – The Avenger

A telegram from April 16, 1940—kept secret for 47 years—revealed British fears of Udham Singh’s trial turning into a spectacle. His words in court after assassinating Michael O’Dyer in London were electrifying:

“I did it because… he deserved it… For 21 years I’ve tried to avenge my people… I am not scared of death. I’m dying for my country.”

He signed himself Mohammad Singh Azad, underscoring the idea that India’s freedom would come only through unity—of Hindus, Muslims, Sikhs. His journey took him through Mesopotamia, Kenya, Uganda, USA, USSR—seeking revolutionaries and ammunition—before he finally reached London.

Sadly, in today’s India, a name like Mohammad Singh Azad could get him lynched.

Unity in Martyrdom

The Hunter Commission listed 381 martyrs: 222 Hindus, 96 Sikhs, 63 Muslims—reflecting the diverse and inclusive nature of the resistance. Among them were lawyers, journalists, cobblers, weavers, laborers, women, and even children. Udham Singh himself was present at Jallianwala Bagh during the massacre.

Before the advent of Hindu and Muslim separatism, India’s freedom struggle was a genuinely united, anti-colonial movement.

Hidden Histories

It is tragic that these narratives of shared struggle and martyrdom remain hidden in dusty archive rooms. If made accessible, they could counteract many of the communal, casteist, and sectarian agendas plaguing modern India.

Every year on April 13, the hypocrisy of India’s rulers is evident. While condemning colonial-era laws like the Rowlatt Act, they themselves enforce far worse: DIR, MISA, TADA, POTA, UAPA, AFSPA. India today lives under an iron heel that even the British did not dare to impose.

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Link for some of S. Islam's writings and video interviews/debates: http://du-in.academia.edu/ShamsulIslam.  Facebook: https://facebook.com/shamsul.islam.332. Twitter: @shamsforjustice. http://shamsforpeace.blogspot.com/