This episode contains descriptions of mass violence, sexual violence, and state-enabled atrocities.

In Episode 2 of our series “NeverForget84 – Turning Wounds into Light,” we examine how the November 1984 anti-Sikh massacres map onto the internationally recognized “eight stages of genocide,” first articulated by Gregory H. Stanton (Genocide Watch). Building on our previous conversation about the legal meaning of genocide, we move from definitions to the mechanics: how genocides are prepared, performed, and sustained—and how those patterns appeared across India in 1984.

Drawing on the work of S. Parmjeet Singh Ghazi and S. Ranjit Singh—co-editors of “Sikh Genocide 1984: Eye-Witness, Inquiry and Documents” (Bibekgarh Publications)—and the booklet published by Nisan Publications (Sangrur), we trace the progression from division and marking to dehumanization, organized planning, public incitement, targeted preparation, and mass killing. We discuss how Sikh religious and cultural identifiers were weaponized; how rumors and broadcast slogans inflamed mobs; how lists, voter rolls, and marked homes enabled targeting; and how coordinated logistics turned neighborhoods into killing grounds. We also reference landmark civil rights fact-finding like “Who Are the Guilty?” and incorporate newer field research, including Gurjant Singh Ball’s multi-year survey, which documents that violence extended well beyond Delhi to hundreds of towns across 22 states.

This episode is not only a historical recounting—it is an anatomy lesson in how genocide unfolds step by step, in plain sight, unless confronted early and decisively. Understanding these stages helps us recognize warning signs anywhere, protect vulnerable communities, and challenge denial before it hardens into public memory.

What you’ll hear:
• A clear walkthrough of the eight stages and how each manifested in 1984
• Testimony and documented patterns of organized complicity and impunity
• How media narratives and state structures accelerated the violence
• The human cost: displacement, assaults, and the long shadow of trauma
• A preview of Stage 8—Denial—which we’ll address in depth next episode

If this conversation resonates, we invite you to share the episode, explore the cited books and reports, and join global commemorations each November. Remembering is an act of justice—and a commitment to prevention.

This episode launches a special series dedicated to remembrance during November, the month when Sikhs worldwide recall the 1984 Sikh Genocide (ਸਿੱਖ ਨਸਲਕੁਸ਼ੀ).

Remembering tragic memories is understood as a vital way to overcome their pain.In this first installment, we lay the foundational context for understanding genocide as a crime, drawing from the writings of Bhai Paramjit Singh Gazi, Chief Editor of Sikh Siyasat. These writings are the first chapter of his booklet, "Genocide and Sikh Genocide 1984," published by Nisaan Prakashan Sangrur.

What is Genocide?

We delve into the meaning of this serious international crime, explaining how the Punjabi term ‘ਨਸਲਕੁਸ਼ੀ’ (Nasalkushi) signifies the act of destroying or causing significant harm to a human group.

We trace the history of the English term ‘Genocide’, which was coined in 1944 by Polish Jewish lawyer Raphael Lemkin. The word combines the Greek ‘genos’ (meaning race or group) and the Latin ‘cidum’ (meaning to destroy or kill). Lemkin emphasized that while the term is new, the phenomenon is not, having defined the mass killings of Jews by Nazis as genocide.

Crucially, genocide is defined as a crime against human groups (nations). Victims are targeted solely for being part of that group—whether Jews, Tutsis, or Sikhs targeted in November 1984 India.

Beyond Immediate Annihilation:

Drawing on Lemkin’s work, we discuss how genocide is more than just immediate mass killing; it is a "very large plan" designed to destroy the group by eradicating its "life roots". This comprehensive destruction includes dismantling political/social institutions, harming national sentiments, culture, religion, language, economy, and attacking the personal safety, freedom, health, and dignity of its members.

The Legal Definition:

We explore how genocide achieved legal recognition as a crime under international law. Though the term was used during the Nuremberg Trials, it was only formally defined as a crime when the UN General Assembly approved the Convention for the Prevention and Punishment of the Crime of Genocide on December 9, 1948.

Under this Convention, genocide is a crime regardless of whether it occurs during war or peace. Furthermore, it establishes universal accountability: constitutional heads (like Presidents or Prime Ministers) and public officers (military or police) who commit genocide are not entitled to any immunity or relief and must be tried and punished like any common person.

The legal definition outlines specific acts committed with the intent to destroy, in whole or in part, a national, ethnic, racial, or religious group. These acts include killing members, causing serious bodily or mental harm, inflicting destructive living conditions, preventing births, and forcibly transferring children. We also discuss related punishable crimes, such as conspiracy and incitement to commit genocide.

Finally, we consider the advancement of international law, noting that if a country where genocide occurred fails to prosecute, the international community can intervene directly, as demonstrated by the establishment of special courts for crimes in former Yugoslavia and Rwanda. However, we also note a limitation of the current international definition: it mainly focuses on physical annihilation, often excluding crucial actions like linguistic and cultural genocide unless they involve physical violence.-----------------------------------Next time: Join us for the next part of this analysis, where we will discuss “The Eight Stages of Genocide and the Sikh Genocide”