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Shaheed Bhai Taru Singh Ji
Bhai Taru Singh, (6 October 1720 – 1st July 1745), a Sikh martyr the son of Shaheed Bhai Jodh Singh and Bibi Dharam Kaur a Sandhu Jatt family of Poohla village, in Amritsar district of the Punjab. He had a younger sister named Bibi Tar Kaur. He was a pious Sikh who following the teachings […]
Bhai Taru Singh, (6 October 1720 – 1st July 1745), a Sikh martyr the son of Shaheed Bhai Jodh Singh and Bibi Dharam Kaur a Sandhu Jatt family of Poohla village, in Amritsar district of the Punjab. He had a younger sister named Bibi Tar Kaur. He was a pious Sikh who following the teachings of the Sikh Gurus, worked hard tilling his land diligently and lived frugally; although not a rich man, he was always happy and did much for his Sikh brothers and sisters.
Whatever he saved went to his Sikh brethren forced into exile by government persecution. He was spied upon by Akil Das (also known as Harbhagat Niranjania) of Jandiala, a government informer and subsequently, Taru Singh was hauled before Zakariya Khan, the governor of Punjab who was based at Lahore.
Born in Punjab during the reign of the Mughal Empire, Bhai Taru Singh was raised as a Sikh by his widowed mother, Bibi Dharam Kaur as his father, Bhai Jodh Singh had died in battle. During this time, Sikh revolutionaries were plotting the overthrow of the Khan and had taken refuge in the jungle. Bhai Taru Singh and his sister, Tar kaur (Taro) Kaur gave food and other aid to these Sikh fighters. Akil Das, having informed the authorities about both of them to Zakaria Khan, the two of them were arrested for treason. Though his sister’s freedom was bought by the villagers, Bhai Taru Singh refused to seek a pardon.
Zakariya Khan’s mission against Sikhs
As the Prachin Panth Prakash narrates the story, Zakariya Khan once asked his men, “From where do the Sikhs obtain their nourishment? I have debarred them from all occupations. They realize no taxes. They do not farm, nor are they allowed to do business or join public employment. I have stopped all offerings to their gurdwaras, their places of worship. No provisions or supplies are accessible to them. Why do they not die of sheer starvation?”
Harbhagat, a sworn foe of the Sikhs, remarked, “There are Sikhs in this world who would not eat until they have fed their brethren. They may themselves go without food and clothing but cannot bear their comrades’ distress. They would pass the winter by fireside and send them their own clothes. They would sweat to grind corn and have it sent to them. They would do the roughest chore to earn a small wage for their sake. They migrate to distant places to eke out money for their brothers in exile.”
“In the village of Puhia in Majha,” continued Harbhagat, “lives one Taru Singh. He tills his land and pays the revenue to the officials. He eats but little and sends what he saves to his brothers in the jungle. His mother and sister both toil and grind to make a living. They eat sparingly and wear the coarsest homespun. Whatever they save, they pass on to their fellow Sikhs.”
Bhai Taru Singh arrested
Following the report by Akil Das, Bhai Taru Singh was arrested, imprisoned and tortured. Eventually, when presented before the governor, he defiantly greeted him with the Sikh salutation: Vahiguru ji ka Khalsa, Vahiguru ji ki Fateh. When charged with sedition, he stated :
“If we till your land, we pay the revenue. If we engage in commerce, we pay taxes. What is left after our payments to you is for our bellies. What we save from our mouths, we give to our brethren. We take nothing from you. Why then do you punish us?”
The governor was in a rage and pronounced the usual alternatives, Islam or death. To quote again from the Prachin Panth Prakash, Taru Singh calmly asked, “Why must I become a Mussalman (a Muslim person)? Do not the Mussalmans ever die?”
The exact method of his execution is somewhat ambiguous. However, it is believed that after a short period of imprisonment and torture, Singh was brought before the Khan and given the choice of converting to Islam or being executed. As a symbol of his conversion, Singh would have to cut off his Kesh and present it as an offering to the Khan. Upon his refusal, and in a public display, Bhai Taru Singh’s scalp was cut away from his skull with a sharp knife to prevent his hair from ever growing back. This torturous act is believed to be carried out on 9th June 1745.
Bhai sahib left to bleed to his death
Sikhs believe that once Bhai sahib had been returned to prison to await a slow death, Zakaria Khan was stricken with unbearable pain and the inability to urinate. He consulted his advisers about this sudden illness and he was told that this illness was due to his maltreatment of the Sikhs. Due to the unbearable pain and as a last resort, he sent an apology to the Khalsa Panth for his persecution of the Sikhs and begged for their forgiveness.
It was suggested by his advisers that if Zakaria Khan had his own scalp hit with Bhai Taru Singh’s shoes, his condition might be lifted. Although the shoe cured the Khan’s condition, he died 22 days later. Upon hearing that he had miraculously outlived the Khan, Bhai Taru Singh left for sachkhand on 1st of July 1745.
Taru Singh was then barely 25 years of age. His dead body was cremated outside Delhi Gate at Lahore, where a “Shahidganj”, or martyrs’ memorial, was later constructed. It became a place of pilgrimage for the Sikhs.
~ Source: Sikhiwiki.org
Sikh Research Institute has introduced Guru Granth Sahib: its Language and Grammar, a textbook for Learners of Gurbani!
The Guru Granth Sahib plays a crucial role in the life of a Sikh. Every Sikh yearns to engage with it at some level and benefit from its overarching Divine wisdom. Ever since the revelation of the Sabad (Gurbani) by the Guru, it has taken the center stage in a Sikh’s life, both personal and […]
The Guru Granth Sahib plays a crucial role in the life of a Sikh. Every Sikh yearns to engage with it at some level and benefit from its overarching Divine wisdom. Ever since the revelation of the Sabad (Gurbani) by the Guru, it has taken the center stage in a Sikh’s life, both personal and communal. In order to communicate with the Guru’s message at a more personal level, Sikhs have tried to produce many interpretations over the past centuries.
Consequently, there is a plethora of literature on Guru Granth Sahib available to the Panjabi-speaking audience, while there is a void in the English language for such resources. Committed to continually bringing out new educational tools and resources for the community, Sikh Research Institute has introduced Guru Granth Sahib: Its Language and Grammar, a textbook for learners of Gurbani. The book is primarily intended for use by English-speakers, especially the diaspora communities. It gives an overview of the languages of the Guru Granth Sahib, the Gurmukhi script, its pronunciation and grammar. Since, grammar serves as an important tool for the production of meaningful interpretations of Gurbani, this book seeks to introduce a basic approach for accessing the linguistics of the Guru Granth Sahib.
The lessons are appropriate for beginners to intermediate-level learners, who wish to develop a better understanding of the Guru Granth Sahib. The book is set up in a language course format, which can be used to take lessons, both in a classroom environment along with the Gurbani Language Course offered by the Sikh Research Institute, as well as through self-study. With the help of this book, readers should find it helpful in interpreting Gurbani independently to enhance their understanding of Gurmat (Guru’s wisdom) and thus experience the Guru’s message first hand.
The book tries to answer questions that many of us may have grappled with at some point in time:
- What is the language of Gurbani? Is it Panjabi?
- Is Gurbani in more than one language? How many and what possibly are they?
- That about its script? Where did it come from? What are its constituents and their character?
- Are there different ways of pronouncing Gurmukhi script, and in turn Gurbani, or is there meant to be a specific way?
- Is just knowing the vocabulary enough or is there also a grammar of Gurbani to learn?
- What is the meaning of an aunkar or a sihari at the end of some words?
- I am baffled by the heading of the Sabads, the different sets of numbers appearing in them, format of Sabads, structure of the Guru Granth Sahib etc. Where can I find an answer?
A walk through a few salient features of the book. The Book covers in brief, pretty much every aspect of the languages and the grammar of Gurbani in two sections. The first section deals with the languages, their script and pronunciation and the second section cover the grammar of Gurbani. First of the units in the first section offers an overview of the different languages appearing in the Guru Granth Sahib, with description and samples from the Guru Granth Sahib.
The script of the Guru Granth Sahib (Gurmukhi) is also discussed in some details; its background, formation, salient features, all its constituents and their character (consonants, vowels, symbols, punctuations marks etc.
One of the units in the book also touches numerals of Gurmukhi script in a more systematic manner, giving details in what different ways numerals have been used in the Guru Granth Sahib.
Articulation of individual letters as well as pronunciation of Gurmukhi as a script is dealt with in details. It is explained in both linguistic methodology and easy to understand articulation methods.
Lessons in grammar are delivered in a structured by tackling different parts of speech in a systematic manner with Gurbani examples and accompanying translation wherever applicable.
Almost all the lessons in the grammar section are accompanied by a table that sums up grammar patterns and the learnings of the respective lessons in an easy to understand format.
Appendices augment the information provided in the main sections of the book by giving general insights into the content of the Guru Granth Sahib. The first appendix gives an overview of the content, contributor, layout, structure, format, style of different rags and banis appearing in it.
Another appendix provides an adapted and translated key, of broad grammar patterns, from SGPC shabdarth, that can be memorized for one’s benefit.
Since correct pronunciation of Gurbani is of paramount importance, last appendix offers guidelines for the transcription of Gurmukhi script into roman that helps first time learners of Gurmukhi in exact pronunciation of the script.
Ways this book can be utilized:
- Understand the Guru Granth Sahib’s composition, layout, format, style etc.
- Learn about
Different languages appearing in Gurbani
Gurmukhi script, and issues related to its pronunciation
Gurbani’s grammar and engage in a deeper research on it - Parents can use it to learn basics of Gurbani language, and teach it to their children
- Discussion sessions in local Gurduara gurmat/sabad vicar classes.
- Classroom sessions in retreats and camps.
- As a collection in a personal, Gurduara or Gurmat School library
- As a gift, for lovers of Gurbani
The book is co-authored by Harinder Singh, CEO SikhRI, Jaswant Singh a scholar at the Sikh Centre, Singapore, and Surender Pal Singh, Research Associate SikhRI. It has been graciously reviewed by Harpreet Singh, Harvard University, Surinder Singh, Sikh School of Los Angeles, and Gurdit Singh.
Here we quote verbatim what our reviewers have to say about the book.
“Since its establishment as the centerpiece of Sikh life in 1604, the Guru Granth Sahib has contributed immensely to the self-definition of the Sikhs as a community. Even though the message enshrined in the scripture enjoys an unimpeachable authority over now a global community of practitioners, a serious textual study of its contents remains in a terrible state of neglect. A handful of scholars in the modern period began the work of illuminating the existence of a fascinating grammar, which can be helpful in taking the primary step toward understanding the Sikh discursive tradition. The present work is a much-needed attempt to articulate this grammar in English. It deserves to be on the bookshelf of every individual interested in the study of the Sikh scripture.”
– Harpreet Singh, Harvard University
“Understanding Gurbani grammar is an important step towards comprehending the intricacies of the Guru’s message in the Guru Granth Sahib. As a Gurbani teacher, I have always wanted a Gurbani grammar book in English that was comprehensive and easy to understand. I am glad that we finally have a very good resource in understanding the linguistics and grammar of the Guru Granth Sahib. So if anybody is interested in knowing the difference between ਨਾਨਕ, ਨਾਨਕਿ and ਨਾਨਕੁ, or is intrigued by Guru Arjan Sahib’s use of the words ਸਿਮਰਨ, ਸਿਮਰਨਿ, ਸਿਮਰਨੁ, ਸਿਮਰਉ, ਸਿਮਰਤ, ਸਿਮਰਹਿ or ਸਿਮਰਹਿ ੋਰ, then this book is a must read.”
– Surinder Singh, Sikh School of Los Angeles
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~ Source: sikhri.org
Khalsa College Amritsar digitalises rare books and manuscripts of Sikh era through private firm
Amritsar, Punjab (July 07, 2014): It is learnt that hundreds of rare books, manuscripts and other hand-written documents belonging to the era of Sikh Guru Sahibs, reflecting rich cultural heritage, preserved at the 83-year-old Sikh Research Library and Museum in over a century-old Khalsa College, have been successfully digitalised. The material has been put to […]
Amritsar, Punjab (July 07, 2014): It is learnt that hundreds of rare books, manuscripts and other hand-written documents belonging to the era of Sikh Guru Sahibs, reflecting rich cultural heritage, preserved at the 83-year-old Sikh Research Library and Museum in over a century-old Khalsa College, have been successfully digitalised.
The material has been put to digital technology through computerisation following a rigorous six-month long processing by a Jalandhar-based private company.
Khalsa College Governing Council president Satyajit Singh Majithia, who inaugurated the digitisation of work today, said the effort was meant for restoration and preservation of the precious material for posterity. He said by using the latest technology, the books and manuscripts in the library had been restored and in the next phase, the museum’s photographs would also be preserved through digitisation.
The Sikh Research Library was established in 1930 and is a treasure trove of the historical documents dating back to 16th and 17th century. It houses 6,274 books, which include rare books in English and Punjabi. There are hundreds of manuscripts and documents in Urdu, Sanskrit and Persian apart from newspapers and magazines as old as 1904.
”All the material except for some newspapers had been digitised,” said Satyajit Singh Majithia. “There are weapons belonging to the times of Khalsa Army and other Sikh wars, besides the old coins of the Sikh era. It is a treasure house of Sikh history and culture. Hundreds of students use the documents for their research activities,” he said.
He unveiled the project of digitisation, flanked by the KCGC vice-president, Charanjit Singh Cahdha, and honorary secretary Rajinder Mohan Singh Chhina.
Chhina said they had planned to preserve all the rare documents and books in the museum by using the digital technology and the work on the project was almost complete. He said, “There are two birs of Guru Granth Sahib which are handwritten and the newspapers of early 20th century in the library are also a major attraction for the students and researchers.”
He said these rare manuscripts, books, documentaries and newspapers would now be available to the public at large on the internet after a month.
Among others, KCGC’s additional honorary secretary Swinder Singh Kathunangal, SS Abdal, SS Mannan, Ajmer Singh Heir, Dr Mehal Singh, JS Dhillon, Dr Sukhbir Kaur Mahal and others were also present on the occasion.
~ By Paramjeet Singh
~ Source: http://www.sikhsiyasat.net/
Shaheedi Diwas – Bhai Mani Singh Ji
Bhai Mani Singh Shaheed (martyr) (1670 – 9 July 1737), a great Sikh personality of the eighteenth century, occupies a very esteemed position in Sikh history, when he assumed control and steered the course of the Sikhs’ destiny at a very critical stage. A great scholar, a devoted Sikh, and a courageous leader, Bhai Mani […]
Bhai Mani Singh Shaheed (martyr) (1670 – 9 July 1737), a great Sikh personality of the eighteenth century, occupies a very esteemed position in Sikh history, when he assumed control and steered the course of the Sikhs’ destiny at a very critical stage. A great scholar, a devoted Sikh, and a courageous leader, Bhai Mani Singh willingly laid down his life to uphold the dignity of the Sikh religion and the Sikh nation. The nature of his martyrdom has become a part of the daily Sikh Ardas (prayer). He compiled Dasam Granth which includes Banis of Guru Gobind Singh.
Birth
The exact date of Bhai Mani Singh’s birth is a bit of a mystery. Giani Thakur Singh lists his year of birth as 1672 while some other writers put it at 1670, but according to Sohan Singh Seetal, a well known Sikh historian, Bhai Mani Singh was born in 1664. Principle Satbir Singh listed his year of birth as 1672 in his 1970 edition of his, “Sada Itihaas”, but later editions listed his year of birth as 1662. [1]. Dr Santokh Singh also lists the date of Bhai Mani Singh’s birth as 1662 [2]. These earlier dates are indirectly based on Giani Giani Singh’s references to Guru Tegh Bahadur’s visit to village Akoi/Malwa in 1665. Based on critical analysis of ancient Sikh writings, it appears that Bhai Mani Singh may have been born no later than 1665.
Error in Identification
According to Shaheed Bilaas a book edited and published by Giani Garja Singh ji in 1961, the birth date of Bhai Mani Ram (alias Bhai Mani Singh Rajput) of Alipore, Multan was 1644.
Bhai Mani Singh Shaheed came, according to Bhai Kesar Singh ji Chhibbar, his contemporary, of a Kamboj family, but according to Giani Gian Singh Dullat [1822-1921], author of the Panth Parkash, of a Dullat Jatt family of Kamboval village (now extinct), near Sunam in Sangrur district of the Punjab. Since Giani Gian Singh himself belonged to Dullat lineage, hence he has claimed Bhai Mani Singh as one of his Dullat ancestors.
Since Bhai Kesar Singh Chhibber, a contemporary of Bhai Mani Singh, claims to have personally met and seen the latter several times during his early age, he therefore, is a very reliable eyewitness on Bhai Mani Singh’s family particulars. Moreover, being a non-Kamboj himself, Bhai Chhibber can be assumed to be absolutely non-committed with regard to his write-up on Bhai Mani Singh’s ethnic background. In contrast, Giani Gian Singh ji Dullat is far removed in time by over a century and half from Bhai Sahib ji. And he has also an understandable motivation for investing Bhai Mani Singh ji with a Dullat Jatt lineage and thus connecting him with his own (Dullat) family to claim credit and honor for his family. Hence, his claim or evidence on Bhai Mani Singh’s ethnicity |ethnic identity apparently becomes much weaker and dubious as compared to the evidence of a non-committed eyewitness like Bhai Kesar Singh ji Chhibber.
In the service of the Guru
Bhai Mani Singh is said to have been brought in the early years of his childhood to the presence of Guru Tegh Bahadur at Anandpur. He was not the same age as the Guru’s own son, Gobind Rai. Mani Singh remained in his company even after he had ascended the religious seat as Guru. Mani Singh accompanied the Guru to the seclusion of Paonta where Guru Gobind Singh spent some three years in large part given to literary work.
Bhai Mani Singh took Amrit at the hands of Guru Gobind Singh Ji on the day of the creation of Khalsa. When Guru Gobind Singh Ji left Anandpur on the night of December 20, 1704, his family got separated at river Sirsa during the confusion created by the Mughal attack. Bhai Mani Singh took Mata Sundri Ji and Mata Sahib Devan to Delhi via Ambala.
In 1706, Bhai Mani Singh escorted Mata Sundri Ji the wife of Guru Gobind Singh to Talwandi Sabo where the Guru was staying. It was there that she learned of the Martyrdom of her four sons and their Grandmother. When Guru Sahib left Agra with Emperor Bahadur Shah for Nanded in 1707, Mata Sahib Devan and Bhai Mani Singh accompanied him. Afterwards Bhai Mani Singh escorted Mata Sahib Devan Ji back to Delhi where she lived with Mata Sundri Ji for the rest of her life.
Mata Sundri Ji came to know of the trouble that was brewing between the Tat Khalsa and Bandai Khalsa military factions of the Sikhs. She appointed Bhai Mani Singh as the Granthi of Harimandir Sahib and sent him to Amritsar with Mama Kirpal Singh (Chand), the maternal uncle of Guru Gobind Singh Ji. On his arrival at Amritsar in 1721, Bhai Mani Singh restored peace among the Khalsa and put the affairs of Harimandir Sahib in order.
The Mughal Empire
By 1737, the Mughal government of Lahore had strictly prohibited the Sikhs to visit Amritsar and bathe in the holy tank. To overcome this restriction, Bhai Mani Singh applied to Governor Zakariya Khan for permission to hold the Diwali festival at the Golden Temple. The permission was granted for a promised payment of Rs.5,000 to the Governor. Bhai Mani Singh was certain that he would be able to pay the sum out of the offerings that would be made by the Sikhs who were invited to come.
The Sikhs came in large numbers, but Zakariya Khan, under the pretext of keeping order, sent a force under Diwan Lakhpat Rae to Amritsar. It marched towards the city on the day of the festival in order to intimidate and disperse the Sikhs and the festival broke up at the approach of the Mughal army.
Execution
Bhai Mani Singh was arrested for not paying the stipulated sum. He was asked by the Qazi to embrace Islam or else face death. Bhai Mani Singh stoutly refused to barter his faith and boldly opted for death. By orders of Zakarya Khan, Bhai Mani Singh was executed at Nakhas, Lahore in December, 1737 AD. The Nakhas has since been known as Shaheed Ganj – the place of martyrdom.
This was a gruesome execution in which Bhai Mani Singh’s executioner was ordered to chop Bhai Mani Singh’s body to pieces joint by joint starting from the extremities. The irony of the execution was that Bhai Mani Singh had the last word. When the executioner started to cut into Bhai Mani Singh’s wrist, Bhai Mani Singh gestured to his fingers telling the executioner that he should follow the orders of his commander with strictness, like a true Muslim. Very puzzled by the interruption, the executioner and guards asked the Great Shaheed what he meant. Bhai Mani Singh replied, ” you have been ordered to execute me by chopping my joints, have you forgotten that my joints start with my fingers.
A scholar
Bhai Mani Singh acted as scribe when at the age of 14 Guru Gobind Singh Ji – the then Guru of the Sikhs – dictated Sri Guru Granth Sahib. He also transcribed many copies of the sacred Sikh scriptures which were sent to different preaching centers in India. He also taught the reading of Gurbani and its philosophy to the Sikhs.
Bhai Sahib was responsible for collecting the Gurbani of Guru Gobind Singh Ji and compiling it in the form of Dasam Granth (Book of the Tenth Guru). Besides this, Bhai Sahib also authored Japji Sahib Da Garb Ganjni Teeka (teeka means translation and explanation of a work). He expanded the first of Bhai GurDas’s Vaars into a life of Guru Nanak which is called Gyan Ratanawali. Mani Singh wrote another work, the Bhagat Ralanawali, an expansion of Bhai GurDas’s eleventh Vaar, which contains a list of famous Sikhs up to the time of Guru Har Gobind.
In his capacity as a Granthi of the Darbar Sahib at Harmandar Sahib, Bhai Singh is also stated to have composed the Ardaas (Supplication) in its current format; he also started the tradition of mentioning deeds of various Gursikhs with the supplication.
~ Source: http://www.sikhiwiki.org/
Inspiring Sikh Cultural Contribution to Society
Sunday, June 29, 2014: “With determination, I will be triumphant” is the motto of the Sikh infantry regiment of the Indian Army. In over 500 years the 25 million Sikhs around the world with a rich ancient culture plus strong traditions have shown an extraordinary ability to protect their communities as well as defend their […]
Sunday, June 29, 2014: “With determination, I will be triumphant” is the motto of the Sikh infantry regiment of the Indian Army. In over 500 years the 25 million Sikhs around the world with a rich ancient culture plus strong traditions have shown an extraordinary ability to protect their communities as well as defend their lands and adopt to new environments. Sikhism, founded by Guru Nanak begins during the 15th century in the fertile farm lands of Punjab region where the five rivers flow in the Indian Sub-continent.
Many cities in Punjab, Delhi and in Haryana states have been vigorous Sikh cultural and religious centers for centuries. Sikhism’s holiest site the Darbar Sahib also known as the Golden Temple in Amritsar built in 1604 by Guru Arjun the fifth Sikh Guru is where the holy scripture of Sikhism Guru Granth Sahib, is retained . The majestic Golden Temple surrounded by a large lake near the river Ravi is visited by millions of devotees annually. Since the earliest times, pilgrimages to Sikh Gurudwaras have been made as acts of devotion.
Visiting Sri Tarn Taran Sahib Temple founded by the Fifth Sikh Guru, Shri Guru Arjan Dev Ji, Gurudwara Baba Bakala and Gurudwara Darbar Sahib are among the most sacred Sikh sights devotes can ever see in Punjab. Most spectacular Sikh holy cities worth visiting in Delhi are Gurudwara Bangla Sahib known for its association with the eighth Sikh Guru in the heart of New Delhi’s, Gurdwara Sis Ganj Sahibin established in 1783 and Gurdwara Rakab Ganj Sahib. Journey into the past happenings and unquestionable loyalty to the Sikhism by courageous Sikh men and women date backs from birth of Sikhism’s founder, Guru Nanak, in 1469 till the partition of India in 1947 was inspiring. Sikhs know the lessons of their past all too well.
Even today when tourist visits a Sikh Gurudwara the cultural revival of Sikh history, literary history, ethno-history, and so forth can be seen. Sikhism, is still close to the hearts of many Sikhs. There are five articles of faith, known as five kakars required to be worn by a Sikh. Sikh turban or Dastar is a mark of visual identity and is , important part of the unique Sikh identity which conveys royalty, grace and partly to cover their long hair. The Kirpan a ceremonial sword ,Sikh Comb or Kanga and the Kara a steel bangle worn on the wrist are the other the three articles of faith worn by a Sikh. Sikhs believes that the name holds the power to shape a child’s self-esteem , identity and influence others. Many Sikh parents, use “Singh” meaning “Lion” for a male child and “Kaur” meaning princes for a female child.
Today the Sikh traditions, customs and culture dress style, views on life are making headway. Bollywood is an historical center of movie studios and for Sikh film stars. Poonam Dhillon, Kaur Panag, Mandira Bedi and Dara Singh a Indian wrestler-turned-actor, are some of the greatest Sikh stars that hit the Bollywood big screens . Bhangra a lively form of folk music and dance, the Giddha and Jhoomer dances that originates from Punjab are enduring popularity among Sikhs. Teachings of Guru Nanak is what attracts many followers that can inspire us to think imaginatively about what Sikhism means and about the Sikh culture.
~ Source: Daily Mirror – Impulse
A New PSA Aims to Reverse Anti-Turban Bias
Actor and designer Waris Singh Ahluwalia appears in the spot created by the Sikh American Legal Defense and Education Fund, introducing the public to other notable Sikh Americans in an effort to address misconceptions about the community. What is the public perception of Sikh Americans? The Sikh American Legal Defense and Education Fund (SALDEF) partnered […]
Actor and designer Waris Singh Ahluwalia appears in the spot created by the Sikh American Legal Defense and Education Fund, introducing the public to other notable Sikh Americans in an effort to address misconceptions about the community.
What is the public perception of Sikh Americans?
The Sikh American Legal Defense and Education Fund (SALDEF) partnered on a study with Stanford University in 2013 to find out, and the resulting Turban Myths report showed that “our neighbors still may not know us,” says Jasjit Singh, the executive director of SALDEF, noting, “Seventy percent of respondents misidentified a Sikh in a dastar [that’s a turban] as Muslim, Hindu, Buddhist, and Shinto instead of Sikh. Worse, 20% of respondents said that when they encounter a stranger wearing a turban, they are more likely to become angry or apprehensive.”
Motivated to address what Singh describes as “anti-turban bias,” SALDEF created a PSA with Eastward Films. Running on Comcast cable stations through July 27 thanks to $1 million in airtime donated by the communications company, the PSA finds Sikh American actor and designer Waris Singh Ahluwalia introducing the public to a cross-section of Sikh-Americans to show that they are “blazing new paths and contributing to their communities in exciting ways,” Singh says.
As you may recall, Ahluwalia was featured in a Gap subway station ad that was defaced with racist graffiti in the Bronx last year. When the Gap heard what happened, the company responded immediately, showing support for Ahluwalia and Sikh Americans by changing its Twitter background to a photo of him.
“Waris was the first Sikh American that came to our minds when we first embarked on this project,” Singh says. “We find him to be so successful in his career as an actor and designer because he so easily connects with any audience. He was very receptive to the project and for what it stood for. He’s been a great partner to us, and he is a strong ally to the greater Sikh American community.”
To find the rest of the Sikh Americans shown in the PSA, SALDEF put out a casting call, and more than 400 people applied. Among the Sikh Americans cast is Arpinder Kaur of San Antonio. She works for American Eagle, a regional subsidiary of American Airlines, and has the distinction of being the first turbaned pilot hired by a commercial airline in the United States, according to Singh. The PSA also features Gurpreet Singh Sarin, who was a semi-finalist on American Idol in 2013. Singh says the singer “is very near and dear to our hearts as he decided to audition for Idol after graduating from our inaugural SikhLEAD leadership institute. Gurpreet is also a living testament to the power of media and how it shapes the perception of Sikh Americans.”
Major Kamaljeet Singh Kalsi, a Sikh doctor who has been allowed to serve in the U.S. Army without removing his turban or cutting his hair, was shown in one of the early cuts of the PSA with a description noting that Sikhs can serve in the military, Singh points out. “However, as of January 22, 2014, the U.S. Department of Defense’s new rules on religious accommodation in the U.S. military still require Sikhs to ask permission from the highest levels of the Pentagon to maintain their articles of faith, including turban and beard,” he says. “Under these guidelines, a Sikh may have to shave, cut his hair and remove his or her turban until an accommodation can be granted . . . Since Sikhs cannot currently freely serve in the military, this image [of Major Kalsi] could ultimately not be used in this PSA.”
The PSA is part of SALDEF’s Media Initiative, launched to support awareness of Sikh Americans in all forms of U.S. media, and there is more to come. “We are hoping that this PSA will allow us to secure the support needed to execute campaigns that go beyond the use of earned and social media,” Singh says, “and the initial response we are receiving from our allies and our communities indicates that it definitely will.”
~ By CHRISTINE CHAMPAGNE
~ Source: http://www.fastcocreate.com/
Celebrating Canada Day ~ The Turban Way!
It was yet another electrifying Canada Day celebration under the bright sun and on the lush green lawns of University of Waterloo (Ontario) and the banks of the Columbia Lake which provided the cool breeze to create a mesmerizing ambience. The excitement could be seen all around with parents, kids and the youth donning red […]
It was yet another electrifying Canada Day celebration under the bright sun and on the lush green lawns of University of Waterloo (Ontario) and the banks of the Columbia Lake which provided the cool breeze to create a mesmerizing ambience. The excitement could be seen all around with parents, kids and the youth donning red and white, the colors in the Canadian Flag.
As one walked past the center stage, eatery stalls and joy rides, a sight that just could not go unnoticed by anyone was that of people from Caucasian, East Asian, European, South American descent (and many more) walking tall with a white or a red turban tied on their head. They kept their head high as it was shared to them by the volunteers of the University of Waterloo Sikh Students Association and Conestoga College Sikh Students Association that a turban is like a crown and not just a cloth wrapped around in a hap hazard fashion. There are many different styles and each has a technique to it.
The Canadian spirit of strength in its diversity could be felt from the sight of the tent where Sikh Students were sharing the Canadian-ness by inviting everyone to picture themselves in a turban, white or red. People from all walks of life participated and learnt about the history of Sikhs and their contribution to Canada. I overheard a very innocent question asked by a lady to one of the volunteers and this made my day. As the volunteer closely wrapped the turban around her head, she inquired, “Do you tie the turban yourself every morning or do you have someone tying it for you like you are doing for me?” She was informed that it takes a couple of dozen tries to get adept at tying a turban so everyone learns from either their parents, siblings or friends.
This is the 6th time in the last 2 years that Sikh Students of the University of Waterloo and Conestoga College have conducted a turban day and the response has been always greater than the previous time. This time around, 2000m of turban was tied in 3.5 hours and as the sun went down and it was time for fireworks, there were still 24 men and women and 9 kids waiting to be ‘turbaned’ and just about that time the students ran out of cloth. During the fireworks, volunteers shared that the smiles they saw on faces of the participants will be cherished for long times to come for they were very rewarding.
Every successful event has a lot of hard work put into it on the background. Students and a very unassuming Sikh professor from the Waterloo Institute of Nanotechnology, Simarjeet Singh Saini worked tirelessly for weeks to make this event a success. Special thanks also goes to the sangat at the local Kitchener Gurudwara who helped raise funds for buying the turbans.
Sincere compliments go to the volunteers below for their incomparable enthusiasm and hard work for the great cause of celebrating the Canadian spirit of diversity and creating awareness about Sikhism.
Gurjant Singh, Harpreet Singh Choulia, Satnaam Singh, Manu Singh, Manpreet Singh, Sehaj Singh, Avneet Singh, Sarbjot Kaur, Amrit Singh, Yadvinder Singh, Gurpal Singh, Simran Singh, Pavi Singh, Sarbjit Singh, Jasmeet Singh, Amrinder Singh, Kulwant Singh, Prabdeep Singh, Navjot Singh, Mani Singh, Amar Singh, Jassa Singh, Harmandip Singh, Daniel Singh, Sasha Kaur, Harry Singh, Gurvinder Singh, Jaskaran Singh, Captain Singh.
~ by Anterjot Singh Bains
~ Source: Sikhnet.com
Forgotten Story Of “Indians In The Trenches” Captured On Film for the First Time.
Young actors have been given a rare opportunity to dress up in British World War One uniforms and re-enact the real life experiences of Sikhs who fought during the conflict for a new film, being released on Friday 4th July 2014. “Indians in the Trenches” depicts the real life stories of those from the subcontinent […]
Young actors have been given a rare opportunity to dress up in British World War One uniforms and re-enact the real life experiences of Sikhs who fought during the conflict for a new film, being released on Friday 4th July 2014.
“Indians in the Trenches” depicts the real life stories of those from the subcontinent who left their villages in 1914 to fight in a faraway land for the first time. The film uses the original letters sent from the trenches of France and Flanders to delve into what the Indian soldiers felt and experienced at different key points during the four-year war.
It’s the first time a Sikh re-enactment has taken place in Britain, and the first time the original writings of those who fought have been enacted and captured on film. Around 126,000 Sikhs fought during the conflict in every arena of the war – from the western front to Mesopotamia; and their contribution is all the more remarkable when considered that despite being only 2% of the Indian population at the time they made up 20% of the fighting force of the British Indian Army.
The letters contain a strong belief of their faith and identity. One Sikh soldier wrote “It was my very good fortune to be engaged in this war. We shall never get such another chance to exalt the name of race, country, ancestors, parents, village and brothers.” while another Sikh remarked “We are fortunate men to have been able to join in this great war. We will do our best to uphold the family traditions and the reputation of our tribe.”
But the experience for the Indians was also very harrowing as they faced the harsh realities of the conflict during the winter of 1914 without proper warm kit. One Sikh soldier remarked “The guns fire all day like the thunder in Sawan. The heaven and earth are undistinguishable and at night there is a regular Diwali festival.”
Speaking about the film, director Jay Singh-Sohal said: “This has been a fantastic way of highlighting the Indian contribution during the war through real life letters and experiences. The Sikh story itself is inspiring because of the overwhelming contribution this small community made to the war effort, and this is reflected in that a quarter of Indian gallantry awards were given to this martial race. It’s something people today should not forget.”
This was the first role for aspiring young actor Pavandeep Singh Sandhu (pictured above), who plays the role of cavalrymen Bhaga Singh says: “It’s been a really exciting opportunity to portray this role, especially as Sikhs made such a dramatic impact during the course of the war. It makes me feel proud that our forefathers made this sacrifice. To delve into the psyche of the soldiers enabled me to appreciate what they went through – and be inspired by it.” The film is being released on the online film site and broadcast on British television as part of efforts to raise awareness during the centenary commemorations of World War One.
The team will then be working alongside members of the Armed Forces to create a national memorial to remember the sacrifices of Sikh soldiers.
~ by Dot Hyphen Productions ~ hardgill@gmail.com
~ Source: www.sikhsatwar.info
Prakash Utsav of Sri Guru Hargobind Sahib Ji
Guru Har Gobind Sahib Ji, (Punjabi: ਗੁਰੂ ਹਰਿ ਗੋਬਿੰਦ ਸਾਹਿਬ) also Saccha Padshah (ਸੱਚਾ ਪਾਦਸ਼ਾਹ “True Emperor”) (5 July 1595 – 19 March 1644). According to another tradition, he was born on 5 July 1595. He was the sixth of the Sikh gurus and became Guru on 25 May 1606 following in the footsteps of […]
Guru Har Gobind Sahib Ji, (Punjabi: ਗੁਰੂ ਹਰਿ ਗੋਬਿੰਦ ਸਾਹਿਬ) also Saccha Padshah (ਸੱਚਾ ਪਾਦਸ਼ਾਹ “True Emperor”) (5 July 1595 – 19 March 1644). According to another tradition, he was born on 5 July 1595. He was the sixth of the Sikh gurus and became Guru on 25 May 1606 following in the footsteps of his father Guru Arjan Dev. He was not, perhaps, more than eleven at his father’s execution. Before ascension, he nominated Guru Har Rai, his grandson as the next Guru of the Sikhs.
Early years
He put on two swords: one indicated his spiritual authority and the other, his temporal authority. (‘miri’ symbolizing temporal power and ‘piri’ symbolizing spiritual power).He built the Akal Takht, the Throne of the Almighty. Guru Har Gobind ji excelled in matters of state, and his Darbar (court) was noted for its splendour. The arming and training of some of his devoted followers began, the Guru came to possess seven hundred horses, and his Risaldari (army) grew to three hundred horsemen and sixty gunners in the due course of time. Additionally, five hundred men from the Majha area of the Punjab were recruited as infantry. Guru Har Gobind built a fortress at Amritsar called Lohgarh “Fortress of steel”. He had his own flag and war-drum which was beaten twice a day.
Personality
The Guru was a brilliant martial artist (shastarvidya) and an avid hunter. Guru Hargobind encouraged people to maintain physical fitness and keep their bodies ready for physical combat.
Relations with Jahangir and wars with Mughals
The reasons for Guru Har Gobind to arm his followers were many. Both externally and internally, the situation was changing. The Guru had to adjust his policy to the demands of the new environment. Sikhism had developed its organisation mostly during the tolerant days of Akbar. Akbar had never interfered with the development of Sikhism. He had even helped the Gurus in various ways. But the execution of Guru Arjan at the hands of Jahangir and imprisonment of Guru Hargobind definitely showed that sterner days were ahead. The policy of mere peaceful organisation no longer sufficed. Both Guru Arjan had foreseen and Guru Hargobind also saw that protecting the Sikh community without the aid of arms was no longer possible. Guru Hargobind accumulated a stable of eight hundred horses and three hundred mounted followers constantly attended to him. A guard of fifty-six matchlock-men secured his safety in person.
Jahangir could not tolerate the armed policy of Guru Hargobind and consequently imprisoned him. The main reason for leaving him after years was that there were a lot of reports from across the length and width of the country that people were against the throne due to the popularity of the guru, as well as the unjustified martyrdom of the fifth guru. A lot of people were following Sikhism, and there was a possibility of a coup if the Guru was not released at the earliest. As it is, there were 52 Hindu kings in the Gwalior prison at that moment, the policies of Jahangir against the local majority people were oppressive in nature. Therefore, the situation compelled him to order release of Guru Hargobind and save the throne.
During the reign of Shah Jahan, relations became bitter again. Shah Jahan was intolerant. He destroyed the Sikh baoli at Lahore. The quarrels between Mughal officials and the Sikhs originally started over hawks or horses, but subsequently led to risings on a large scale and were responsible for the deaths of thousands of persons on both sides. Battles were fought at Amritsar, Kartarpur and elsewhere. Guru Hargobind defeated the Imperial troops near Amritsar. The Guru was again attacked by a provincial detachment, but the attackers were routed and their leaders slain. Guru Hargobind grasped a sword and marched with his devoted soldiers among the troops of the empire, or boldly led them to oppose and overcome the provincial governors or personal enemies.
A childhood friend of Guru Hargobind, Painde Khan, whose mother had been the nurse of the Guru, had become his enemy. The cause given, in some accounts, was a valuable hawk of a follower of the Guru which was taken by Khan, and when asked for, was resented by him. Other accounts note Khan’s vanity and his pride. This opportunity was used by Mughal officials, who saw Guru Hargobind as an ever-present danger. Painde Khan was appointed leader of the provincial troops and marched upon the Guru. Guru Hargobind was attacked, but the warlike apostle slew the friend of his youth, with his own hand, and proved again a victor.
Effects
During the era of Guru Hargobind, the Sikhs increased greatly in number, and the fiscal policy of Guru Arjan and the armed system of Guru Har Gobind had already formed the Sikhs into a kind of separate entity within the empire. The Guru was not unconscious of his latent influence, but in his private life never forgot his genuine character, and always styled himself Nanak, in deference to the firm belief of his Sikhs, that the soul of their great teacher was alive in each of his successors.
Guru Hargobind had no regard for idol worship. One of his followers cut off the nose of an idol; on complaints from various neighboring chiefs, he summoned the Sikh to his presence; the culprit denied the act, but added, ironically, that if the idol bore witness against him, he would accept punishment willingly. “O fool,” replied the chiefs, “how will the idol speak?” Replied the Sikh, “If he can’t save his head, then how will he avail you?”
~ Source: wikipedia.org