Santbir Singh is a Research Associate with SikhRI. He is currently doing his Ph.D. in Sociology at York University. His graduate research focuses on Sikh activism and the inherent relationship between Sikhi and anarchism explored through historical and contemporary Sikh movements, such as the Kisān Morcha (Farmer’s Protests) of 2020-2021.
Santbir Singh has served as an educator and activist in the Sikh community for over two decades. He continues cultivating a deeper relationship with Sabad Guru while focusing on Sikh inspirations for social activism, feminism, and decolonization through a multifaceted critical analysis using different schools of thought and tradition.
Santbir Singh is a facilitator at Sidak and an alumnus of Sidak 2012. He lives on Wendat, Anishinabek, Haudenosaunee, Mississauga, Hiawatha, Alderville & Métis Territory on Williams Treaties land (colonially known as Toronto), Canada, with his wonderful wife, incredible children, and wild dog.
“Vaisakhi is a time for gathering, for the Sikh Panth to come together; to learn from each other, to be inspired by each other, and to gain wisdom and inspiration from the Guru. To come to the path of the Guru for personal and Panthic transformation,”
Dr. Jaspreet Kaur and Santbir Singh look into the religious-political historical subtext of Tavarikh-history to better understand the Gurmukh-Guru-oriented. Can just being a spiritualist or an activist be enough?
Bhai Mani Singh and Baba Dip Singh were leaders, scholars, and warriors. They played significant leadership roles in the community post-Baba Banda Singh Bahadur, keeping the Panth united under challenging circumstances. They were master scholars, some of the greatest in Sikh history, and created a scholarly tradition that still resonates in the community to this day. They were great warriors, fully living up to Guru Gobind Singh Sahib’s standard of the Warrior-Saint. And both sacrificed themselves for the Panth, becoming martyrs whose Shahidi has inspired generations of Sikhs. Watch as we explore the lives and legacy of these two preeminent Khalsa Scholar-Martyrs.
Santbir Singh, our Sidak Facilitator at Sikh Research Institute (SikhRI) shares his reflection on Vaisakhi.
How do we remember? How do we advocate? How do we survive? Watch this webinar with three leading voices in the November 1984 Anti-Sikh pogroms study.
We were once free. Our sovereign institutions were answerable only to the Guru and the Divine. Today the Akal Takht, built by Guru Harigobind Sahib, is under the laws of the Indian state.
Tune in to Santbir Singh and Sean Holden as they delve into the captivating tale of Rani Jind Kaur, the last queen of Panjab, in the inaugural episode of this podcast series. But why is it crucial for us to unravel her narrative?
Santbir Singh, Sidak Facilitator at Sikh Research Institute (SikhRI) shares his reflection on Vaisakhi.
How do we remember? How do we advocate? How do we survive? In this episode we feature three leading voices in the November 1984 Anti-Sikh pogroms study.
Sant Jarnail Singh Khalsa Bhindranwale is a pivotal figure in the events of 1984. There is much consternation and confusion over his actions and choices in the lead-up to the June 1984 Ghallughara.
In recent years, diasporic Sikhs have been moving to consciously avoid using the terms Operation Blue Star or Holocaust and instead use terms like the Battle of Amritsar, genocide, or Ghallughara when speaking about June and November 1984.
What did Indira Gandhi hope to achieve in the June 1984 attack on the Harimandar Sahib Complex and Gurduaras around Panjab? What was the goal of the Indian National Congress (I) party’s brutal and genocidal pogroms against Sikhs across the country in...
We all suffer at times, weighed down with personal traumas, disappointments and regrets. According to the Buddhists, the primary truth of all of human existence is suffering. But in Sikhi, while our Guru acknowledges that there is much suffering in life, there is more to life and the universe than mere suffering. No, life is so much more than suffering.
Like many young Sikh-Canadians and Sikh-Americans, I've done the full circuit.I started as a kid at the Punjabi Sunday School, moved on to the day camps run by the gurdwaras during school holidays. Then, in university and after, I started going from the West Coast to the East, attending conferences and retreats.
For many Sikhs today, there is little difference between being Punjabi and being Sikh. But this was not always the case.