The arguments proffered by those for gun control and those who oppose controls are found to be mostly along the following lines:
For Gun Control
- United States tops all countries in firearms related deaths. This calls for stricter norms to prevent abuse of firearms and improve safety of individuals from firearm related accidents.
- Gun control laws should ensure that the guns don't land in wrong hands, are kept out of reach of minors, mentally disturbed persons or individuals with suicidal tendencies.
- The laws should require universal background checks and ensure security of weapons from being stolen and used for criminal acts.
- To control incidents of mass killings, assault weapons and large capacity magazines should be banned.
- Why don't such killings happen in Canada?
Against Gun Control
- Self defense is a right of all citizens. Law abiding citizens must be able to protect themselves even up-till Police arrives.
- With a thriving black market in guns and firearms, access to guns by criminals and terrorists cannot be controlled by Gun control laws.
- Sandy Hook School killings could not have been avoided through Gun control laws as Lanza killed his mother and used her legally acquired weapons for his criminal attack.
- States that allow its people the right to carry guns have the lowest violent crime rate in the country.
- A standalone assault weapons ban will not change culture of mass violence. It needs a comprehensive approach including mental health screenings and controlling violence inducing movie and video game industry.
- British gun laws are among the toughest in the world. Yet these laws have not been able to prevent mass killings.
GUN CONTROL: STATUS & PROSPECTS
Gun issues vary from locale to locale. A ban imposed in 1994 on semi-automatic weapons during the Clinton administration had expired in 2004. After the CT shooting, gun control advocates asked for the ban to be reinstated.
While the Democratic lawmakers introduced legislation for the ban in late December 2012, on 16 Jan, 2013 President Obama signed 23 executive actions to curb gun violence. While he reaffirmed his support for the Second Amendment rights, he urged the Congress to reinstate the ban on high-grade guns, devise effective measures to prevent manufacturers circumvent prohibitions by making cosmetic changes to banned guns, require universal background checks and limit the high-capacity magazines to 10 rounds. He also asked the Centers for Disease Control to study links between violent images in video games and movies and ordered more federal data to be made available for background checks.
Key congressional leaders were tepid in their response to the White House plan to tighten gun laws. Senate Majority Leader Harry Reid said he is committed to ensure that the Senate will consider gun violence but did not endorse any specific proposal. Speaker John Boehner's office signaled that if the Senate passes a bill, they will take a look at that. Absent action by Congress, the 23 executive orders by the President will apply only to federal agencies and not local or state law enforcement.
The fact is that many of the lawmen and lawmakers at state and local levels are votaries of gun ownership and may ignore any restrictions in their jurisdictions. It is also speculated that the ban may not survive a reference to the Supreme Court since a majority of the justices had ruled in a recent decision that the government cannot ban an entire class of weapons that are commonly used by law abiding gun owners for legitimate reasons, such as self defense.
The road ahead is not clear. However if there's a conflict between a state law and a federal law, the federal law is supreme but if the law conflicts with constitution, Supremacy Clause of the Constitution renders it unconstitutional.
TRACING BEARING OF ARMS IN SIKHI
Sikhs as a faith group have a strong tradition of bearing arms in the form of kirpaan, sword. Kirpaan has been associated with certain rituals and also forms a visible part of the imagery in a Gurdwara. The ostensible purpose of carrying kirpaan was for self defense and to extend support to any who may need help. This Sikh position is founded in their theology and borne out by tradition as well as history. We will briefly recapitulate its development.
Sikhs are persuaded to live their life in the real world as responsible householders who cope with the alluring as well as grim realities of human existence. Comments on the desiderata for a righteous, just and egalitarian social order therefore, though dispersed, are clear and direct in the Sikh thought.
During the times of Gurus [1469-1708 C.E.], Punjab was ruled from Delhi. The regimes at Delhi were mostly stable and strong, but the crown satraps invariably were capricious and a corrupt nexus between the local chiefs, officials and religious leaders denied the common people both basic freedoms and a feel of sense of security and justice. In this environment a culture of sycophancy, hypocrisy, servility and conformity with the ruling elite prevailed and corruption reigned rampant. Foreign intrusions often in collusion with disaffected chiefs were another threat to security of the public.
Guru Nanak raised his voice against the entrenched inequalities in the society based on caste, sex, religion et al and the injustices perpetrated on the people by the officials. He was witness to the invasion of Babur3 and has characterized the invading Mughals as having been sent by God to punish the ruling Lodhis for their fall. He also says that when God's will is to destroy any, he takes away the goodness in them. At the same time he likens the punishing Mughals to a bridal party of sinners who indulge in rape and ravine. In this paradoxical scenario of an evil punishing another evil, the Guru chides God for not showing compassion when suffering innocents screamed in pain and ponders that the all powerful God who attached mortals to the worldly allurements, sits alone and watches on.
Yet Nanak has full and firm belief that God is just and the divine intent is for good of all. His message, though unsaid, is obvious - the ills of society have to be corrected by the humans individually and collectively. This paradigm envisions an ideal of societal transformation that is catalyzed by individual struggle to wrestle with and win over evil propensities. The internal change inspires the individual to try to create a society where the exemplars lead in a spirit of service with humility and modesty.4 This sets new markers for transformation of societal ills. The Gurus also clearly advises people to not blame others for the good or bad that is received is only what was earned by their actions.5
The Gurus recognized that sacrifices could be needed for resisting evil and pursuit of struggle for righteousness to prevail. Sikhs were told to neither live in fear nor cause others to be afraid6 but seek the boon that they shy not from righteous action, stay determined to right the wrongs, fight to win.7 Gurus also cautioned their followers to tread the path of Sikhi if they were prepared to give up life without demur8 and understand that giving up life for a worthy cause is approved9- recognition that choice of martyrdom as an efficacious tool of non violent protest is commended in Sikhi.
Martyrdom of Guru Arjan affected Sikhs deeply. His successor Guru Hargobind put aside the traditional robe, donned two swords symbolizing of Miri and Piri - sovereignty and spiritual eminence - and adopted aigrette - both manifesting fearlessness and non-conformity that the Sikhs cherished but were not permitted for non-Muslims. Miri Piri has been explained in A New Dictionary of Religions [Blackwell]10 thus: 'At his accession the sixth Sikh Guru Hargobind (1606-44) is believed to have donned two swords, one representing the spiritual authority of his predecessors (piri) and the other his newly assumed temporal authority (miri). This belief, together with the creation of the Khalsa in 1699, justifies the Sikhs' fight for justice and (in extreme cases) the use of weapons.'
Sikhs were infused with a new sense of vigor and resurgent confidence in themselves. The Guru maintained armed horse cavalry and gunners who effectively defended Sikhs in some skirmishes when agents of the ruling elite tried to continue with their disruptive intrusions. Bhai Gurdas praises Guru Hargobind as brave and benevolent vanquisher of armies.11 This was the beginning of Sikhs taking to the tradition of bearing arms and regalia associated with sovereignty - each Sikh a sovereign, created free, bowing not to any temporal authority but only to the one divine power and the Guru.
A second Guru martyrdom of the ninth Master, led Guru Gobind Singh to formalize the Sikh vision of sovereign connection by establishing the order of Khalsa, making wearing of sword a part of Khalsa observances - popularly known as 5 k's [kes - unshorn hair, kanghaa - comb, karraa -steel bracelet, kachhaa - long drawers & kirpaan - a name for sword in Punjabi]. The word Khalsa was the term used for lands directly controlled by the crown. The choice of the word was significant for the Khalsa was also dubbed akal purkh ki fauj - God's own army - answerable directly to that timeless divine power!
SIKH ETHOS SYMBOLISED BY KIRPAAN
Let us now try to specifically explore if the adoption of kirpaan as one of 5 k's for the Khalsa observance signal its primacy as a weapon of choice for Sikh struggle or did kirpaan serve as an overt defining symbol of the Sikh resolve to use appropriate force to defend their-selves and help others defend their legitimate interests. For this once again we will draw upon the Sikh scriptural literature, history and tradition.
The word kirpaan is rooted in: kirpa - mercy, grace, compassion, kindness - and aan - honor, grace, dignity - i.e. honor and dignity through divine mercy. Significantly the word kirpaan does not occur in SGGS or the writings of Bhai Gurdas but it has been used hundreds of times in Dasam Granth.12 There are also a variety of other words used in the Sikh scriptural literature that translate as sword. Some examples are tegh, kharag, khanda, shamsheer, durga, baghauti, sri sahib, talwaar etc.
Compositions of Guru Nanak show the word sword used both as a weapon and as a metaphor for weapon. An example of the use of word for a weapon is when he says: When it pleases You, we wield the sword, and cut off the heads of our enemies.13 Like possession of weapons infuses a sense of power - the Guru says that 'pursuit of virtue is my bow and arrow, quiver, sword and scabbard.'14 Several verses metaphorically refer to the sword of spiritual wisdom that helps smooth out base instincts like desire and hope from the mind: Taking up the sword of spiritual wisdom, she struggles with her mind, and hope and desire are smoothed over in her mind.15
If we look further we find that Guru Nanak has mentioned Babur's use of cannons against the attacking elephant mounts of Lodhis: They [Mughals] took aim and fired their guns, and they [Lodhis] attacked with their elephants.16 Guru Arjan intent upon bringing home the need of skills and abilities to match ambitions, has questioned: Can they mount horses and handle guns if all they know is the game of horsemanship17- suggestive of an ambition to be cavalry men among the elite. Bhai Gurdas, a contemporary of Guru Arjan and Guru Hargobind, in his Vaars has used the word khanday dhaar - edge of sword - as the path of the Guru: Moving on the way of Guru is like treading on the edge of sword.18 Sikh spirit is similarly likened to be subtler than a strand of hair and sharper than the edge of sword.19
Guru Gobind Singh took the metaphors relating to weapons and arms to a great philosophical height. He was fond of arms and has fervently used the sword metaphor for the divine. In fact his compositions include a treatise called shastra naam maalaa20 that in its various sections gives the names and brief characters of a variety of weapons. The meters used by him impart almost military rhythm to the compositions praising the all powerful Akal Purkh or narrating various battle scenes. A verse in praise of arms says: I salute the arrow and gun. I salute the lustrous sword that is impenetrable and indestructible.21
Guru Gobind Singh took part in battles where guns were used, some memorialized by him in Bachiter Natak. Witness: Alif Khan prepared a wooden fort of the hill of Navras. The hill-chief also prepared their arrows and guns.22 The Guru himself used bow and arrows, swords and even guns in fighting. Witness about use of gun: Then this lowly person (Guru himself) took up his gun and aimed unerringly at one of the chiefs.23 In another place he preferred to use the arrows over the gun: 'I then threw away the gun and took the arrows in my hand, I shot four of them.'24
While narrating the episode relating to the battle of Bhangani, the Guru says 'filled with rage Hari Chand drew out his bow and shot his arrow which struck my horse. He aimed and shot the second arrow towards me but Lord protected me and his arrow only grazed my ear. Again the Lord saved his servant when his third arrow penetrated deep into the buckle of my waist-belt. Its edge touched my body, but did not cause a wound. When the edge of the arrow touched my body, it kindled my resentment. I raised the bow, aimed the arrow on a warrior, shot the arrow and killed him. When a volley of arrows was showered all the warriors fled. Hari Chand was killed and his brave soldiers were trampled. The chief of Kot Lehar was seized by death. Filled with fear all the hill-men fled from the battlefield. I gained victory through the favor of the Eternal One'.25 In essence the right to self defense is sacrosanct in a situation where hostility is thrust on you.
Zafarnamah, the missive of victory, addressed by Guru Gobind Singh to Emperor Aurangzeb clearly spells out the Sikh ethos on use of arms. In a related verse, the Guru asks Aurangzeb 'what kind of chivalry is this in war that countless hosts should pounce upon just forty of us.' (41) It was this that made him decide 'perforce to join battle with your hosts and I too fought with arrows and muskets best as I could, because when a situation is past every other remedy it is righteous to unsheathe the sword to defend and dispel the aggressor (21-22).' The Guru also asserts that 'even as we fought we did not hurt or molest those who had not aggressed against us.' (28) Clearly the phrase 'unsheathing the sword' has been used as expression for joining the battle for the Guru does say that he fought with muskets and arrows. The actual word used is 'shamsheer' - Persian for sword.
The above brief recapitulation would bring out that the word kirpaan implies its being both a weapon and an object of divine grace. Further the Sikh observance of carrying a kirpaan was intended to be symbolic of the sacred Khalsa initiatory vow to be prepared and willing to live by Sikh ethos that includes resisting societal ills, using any arms if all other means fail. The choice of weapons for the last resort armed struggle for survival, peace and justice by Sikhs was not confined to kirpaan only. Any and all weapons could be used. Gurus Hargobind and Gobind Singh did that and they did not place any restriction on Sikhs in that regard.
SIKH EXPERIENCE & USE OF ARMS
During the 18th century Sikh struggle, Banda Bahadur achieved tremendous victories and in a couple of years after the passing of Guru Gobind Singh was able to establish Sikh rule in a part of Punjab. His victories could be attributed to superior tactics, judicious use of forces and groundswell of support from the masses. They used all and every weapon they could obtain.
His rule was however short lived and he was eliminated in 1716. Sikhs took some time to get reorganized under very repressive conditions. The men took to hills and jungles while women tended to the families and the Gurdwaras were looked after by Udasis, an ascetic Sikh sect. Sikhs formed small but effective bands of troops, armed again with what they could get, and chose their battles in a do or die struggle. By 1765 control of Lahore and adjoining territories was in Sikh hands. By 1799 they were able to establish Sarkar-e-Khalsa under Ranjit Singh at Lahore encompassing, in time, the entire West Punjab, NWFP & Kashmir. The empire was annexed by the British in 1849, 10 years after the death of Ranjit Singh.
The nature of insecurities faced by ordinary people changed under the British dispensation as the state took over increasing responsibilities for maintenance of law and order, Indian armed units were disbanded and possession of arms was controlled. Sikhs were able to continue with carrying of kirpaans as part of their religious observances and many were able to keep firearms under licenses - possibly given more easily to them because of their high presence in the military and police services, now recruited mainly from among martial races.
Significantly the two Sikh movements [Kuka and Gurdwara Reform] during a century under the British show Sikhs choosing exemplarily non violent courses even in the face of grave provocations. The Gurdwara Reform Movement is conceded as the first non violent protest that was carried through till the British yielded to the demands. Protesting Sikh volunteers did carry symbolic arms but stayed meticulously non violent; receiving grudging approbation by Gandhi and gushing praises from people like C F Andrews.26
In the first 50 years in independent India once again the Sikhs experienced two phases of high insecurity. The first was in 1947 when the country was divided and in the ensuing riots Sikhs and Hindus were attacked by the Muslims in Pakistani areas, while the rest of India was busy celebrating the dawn of freedom. Muslims were likewise targeted by Sikh and Hindu mobs in Indian Punjab. There was complete breakdown of law enforcement machinery and the people had to defend for themselves. Sikhs with kirpaans and carrying spears and sticks were able to offer some protection to caravans of fleeing masses in the absence of any security cover and no doubt also used the same in revenge attacks on Muslims in Indian territories.
Soon after the partition, however, Sikhs started feeling that that they were not receiving fair treatment, leading to tension between Sikhs and Indian Central Government. The grievances of Sikhs included putting them within the Hindu pantheon in the new Constitution adopted in 1950. Later in 1956 Punjab was not reorganized on linguistic basis because Hindus disowned Punjabi as their tongue. Eventually a Punjabi state was ceded in 1966 but many contentious issues were left unresolved. In a climate of increasing polarization the Shiromani Akali Dal adopted Anandpur Sahib Resolution seeking devolution of more powers to the states. The Central Government responded by characterizing the Resolution as secessionist and went all out to stigmatize Sikhs as anti national in the state controlled media.
The ensuing tense political climate offered the opportunity for Jarnail Singh Bhindranwale to tap into the Sikh discontent. His rhetoric of defiance marginalized the political leaders as well as the Government. Diverse interest groups manipulated the unrest into a wave of killings of civilians as well as police that was attributed by the Indian government to Sikh militants. In a fast deteriorating environment Bhindranwale moved into the Golden Temple Complex in 1982 and a one-time prodigy of Congress, Bhindrawale became a challenge for Indira Gandhi who ordered the Indian Army to attack the Golden Temple Complex to neutralize him.
>>> Part III of this article is here
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Biblio:
1 Internet is abuzz with quotes like: A free people ought not only to be armed and disciplined, but they should have sufficient arms and ammunition to maintain a status of independence from any who might attempt to abuse them, which would include their own government." - George Washington
2 James Atwood, retired Presbyterian pastor and Chair, Greater Washington chapter of anti-gun-violence group Heeding God's Call.
3 See verses popularly referred as Baburvani that include Asa MI, p. 417, Tilang M I, p. 722, Asa M I,p. 360
4 Sri Rag M V, p. 73 -eh hoa halemi raaj jio
5 - dhos n dheejai kaahoo log jo kamaavan soee bhog - Ramkali M V, p. 888 & - Kis Ko Dhos Dhaehi Thoo Praanee Sahu Apanaa Keeaa Karaaraa Hae - Maru M I, p. 1030
6 - Bhai kaahoo ko dait hain neh bhai maanat aan, Slok M IX, p. 1427
7 - de shiva bar mohey shubh karman te kabhoon neh taroon ---- nishchai he apni jeet karoon (Dasam Granth, p. 240)
8 - jo to prem khelan kaa chaao sir dhar tali gali moree aao (M I p.1412)
9 - maran neh mandaa lokaa aakhiyeje koi mar jaaney (M I p.579)
10http://www.blackwellreference.com/public/tocnode?id=g9780631181392_chunk...
11 dalibhanjan Guru Sooramaa Vad Jodhaa Bahu Paraoupakaaree - Vaar 1 Pauri 48.
12 For an extensive search suggest use Gurbani Search, key in kridaan. The word kripaan has been entered as kridaan in transliteration in obvious error.
13 - Jaa Thudhh Bhaavai Thaeg Vagaavehi Sir Munddee Katt Jaavehi - Majh M I, p. 145.
14 - Tharakas Theer Kamaan Saang Thaegabandh Gun Dhhaath - Sri Rag, M I, p. 16.
15 - Giaan Kharrag Lai Man Sio Loojhai Manasaa Manehi Samaaee Hae - Maru M I, p. 1022.
16 - Ounhee Thupak Thaan Chalaaee Ounhee Hasath Chirraaee - Asa M I, p. 418.
17 - Charr Kai Ghorrarrai Kundhae Pakarrehi Khoonddee Dhee Khaeddaaree - Gauri M V, p. 322
18 - Guramoukhi Maaragi Chalanaa Khanday Dhaar Kaar Nibahandaa - Vaar 24 Pauri 21.
19 - Vaalahu Nikee Aakheeai Khanday Dhaarahu Souneeai Tikhee - Vaar 28 Pauri 1
20 The actual treatise is subdivided into parts: Sr? Shastra N?m M?l? Pur?n likhyate pp. 1356-62, Sr? Chakra N?m pp. 1358-62, Sr? B?? ke N?m pp.1362-75, Sr? P??s ke N?m pp.1375 - 90, Tupak ke N?m pp. 1390 - 1465
21 - Namaskaarayan Mor Tooran Touphandang|| Namo Khag Adaggang Abheyan Abhangan - DG, p. 108/13
22 - Tin Kath Gad Navras Par Baandhyo Toor Touphan Daresan Saadhyo -DG, p. 150/4.
23 - Tavan Koot Tau Lau Touphangan Sanbharo|| Hridai Ek Raavant Ke Takk(i) Daro - DG, p. 152/10
24 - Tajiyo Toupakan Baan Paanan Sanbhdar Chatur Baanyan Lai Su Sabhiyan Prahare - DG, p. 152/12
25 Haroochand kope kamaanang sanbhaarang Pratham baajooyang taan baanang prahaarang Dutooyataak kai toor mo kau chalaayang Rakhio daoov mai kaan chhvai kai sidhaayang Tritooya baan maariyo su petoo majhaarang Bidhiang chilkatang duaal paarang padhaarang Chubhi chinch charamang kachhoo ghaae na aayang Kalang kevalang jaan daasang bachaayang Jabai baan laagyo Tabai ros jaagyo
Karang lai kamaanang Hanang baan taanang Sabai boor dhaae Saroghang chalaae Tabai taak(i) baanang Hanyo ek juaanang Haroochand mare Su jodhaa lataare Su Kaaro'-raayang Vahai kaal ghaayan Ranang tiaag(i) bhaage Sabai traas page Bhaoo joot meroo Kripaa kaal keroo - Dasam Granth, p. 148
26 There are multiple historical sources to affirm these occurrences and a host of these can be accessed on the web. The Kuka movement goes back to 1870's and the Gurdwara reform movement to 1920's.