The far-flung district of Buner in Khyber Pakhtunkhwa is an oasis of interfaith harmony.

For years, Muslims in the area have been trusting Sikh businessmen and shopkeepers living in the area with their money and valuables.

“We are like mini banks for Muslim brothers with no interest or profit and no service charges”, said 50-year-old Santh Singh who has been dealing in fabrics for the last three decades in the middle of a bustling street of Peer Baba Bazaar. “Muslim brothers travel from villages of Buner to deposit cash with us,” he continued.

He explained, “We, Muslims and Sikhs trust each other and that is the finest form of interfaith harmony.”

Singh’s ancestors were also businessmen and spent their entire lives in the area. Reminiscing about the past, Singh shared that when he was younger, Muslims would deposit money and other valuables with his Uncle Tirath Ram. When his uncle passed away and the closets where he kept the valuables were opened, people were surprised to find several rolls of money tied with colorful threads and nameplates.

“When banks first established in the district, people were reluctant to keep their valuables there, worrying about interest and other issues. It was easier to keep cash and other valuables with us,” the 50-year-old added.

Syed Wahid, who owns a general store in the same street as Singh shared that when he established his business he would entrust his money to Sikh shopkeepers. “There are two reasons why we would keep our valuables with the Sikhs. One is that they are businessmen and they keep cash handy and the second is that they are honest,” Wahid said.

He added that the custom of depositing money with Sikhs in Buner still exists today, with little changes since the practice started. Those who live abroad, send money to their families by transferring them into the bank accounts of Sikh businessmen.

Wahid, who has spent this entire life in Peer Baba, recalled that throughout his life there has only been one incident which shocked the entire district. In the aftermath of the Babri Masjid incident, some unknown people burnt a Gurdwara in Peer Baba. “But during that crucial time, the villagers provided shelter, food and security for their Sikh brothers,” he said.

“People designated their Hujras for them. Sikhs are like brothers to us and we share everything from grief to religious events and cultural events,” Wahid continued.

Jatinder Singh a pharmacist by profession who also belongs to Buner said that interfaith harmony is vital for a peaceful environment. “The trust created by our forefathers is exemplary. They were very careful about these things and never even changed currency notes and tried to keep the same ones that the owners gave,” he said.

“My grandfather Sobha Ram used to keep valuables of Muslim brothers and we still have notebooks where my grandfather had written down the names of those people who had deposited money with him,” he added.

According to a survey conducted by minority leaders in 2016, there are more than 3,000 Sikhs living in various villages of Buner. Most of them reside in Peer Baba, Sawari, Ghurghato and Diwana Baba.

The first lecturer to teach the first ever university course on Sikhism in the UK was featured amongst the 1,148 British citizens conferred with the Queen’s New Year’s Honours,

A senior lecturer in the Department of Theology and Religious Studies at the University of Birmingham, Dr. Jhutti-Johal has been honoured with the Order of the British Empire (OBE) for her services to higher education, faith communities and the voluntary sector.

Armed with a D. Phil from the prestigious Oxford University, Dr. Jhutti-Johal has been teaching the history and culture of Sikhism to undergraduate, graduate and post-graduate students in the University of Birmingham. It is the first university in the UK to have a course on Sikhism.

For this honour, Dr Jhutti-Johal gives credit to the “leap of faith” her parents took and supported her decision to pursue anthropology.

She said “I had to travel to Punjab for my research on Sikhism. I want my work to bring together people of all faith communities because I have found that there basic values of all religions are love, kindness, compassion and tolerance. We need to find ways to live peacefully with everyone,” she adds.

One of her students who, despite being from a non-Sikh background, has espoused the tenets of Sikhism very well in his work in the local government sector. “Despite being a non-Sikh my student has strong belief in the message of Guru Nanak: naam japna (meditation), kirt karna (hard work) and wand chhakna (sharing with the community).

Now people of the area have high respect for Sikh doing charity work for the homeless in the area where he work,” Dr Jhutti-Johal mentions with pride while talking about her student.

Apart from her academic pursuits, Dr Jhutti-Johal sits on the board of the European Society for Intercultural Theology and Interreligious Studies.

Source- SBS.com

Sardar Asish Singh, the only Sikh taxi driver in the federal capital has said that the Pakistan government has won the hearts of Sikhs all over the world by opening up the Kartarpur border.

Now the Sikhs of Pakistan have more love for the country than the past and remain determined for peace. This is not just a border, it is the corridor of brotherhood between Pakistanis and Sikhs, said Sardar Asish Singh while talking to Express. “My father Ashok Chand teaches at a government school in Islamabad and my ancestors belonged to the Hindu faith” he said, “I had my elementary education from Saint Jones School Rawalpindi.

I used to perform my religious rites in the temple situated at Gracy Line Chaklala. When my parents were afflicted with diabetes, I faced immense psychological pressure as I was concerned about as to how would it be possible to make ends meet.

This is why I started learning driving after my matriculation and after mastering the skill, I asked my father to buy me a private taxi. My father told me to continue studies while also driving the taxi. When I went to Islamabad traffic police for the driving test, the officers gave me all the support and also granted me the license after I successfully passed the test.

For the past three months, I have been driving a taxi in Islamabad. My passengers include among others students of colleges and universities who ask me interesting questions.

They sometimes also give me tips in addition to fares. When I converted to Sikhism from Hinduism, I saw Baba Guru Nanak in my dream and I told my father that I would go to Hasan Abdal Panja Sahab. I told the Granti of the Panja Sahab about my dream and he told me that the sight of Baba Guru Nanak cannot be seen by everyone so you should convert to Sikhism. When I did what I was told, my parents were angry with me.

Katarpur corridor: ‘A dream come true’ today for the Sikh community

However, I followed the voice of my heart and changed my name to Sardar Ashish Singh as per the advice of the Granti. Now, I visit Hasan Abdal gurdwara every week and keep praying for Pakistan and my parents. Both Hinduism and Sikhism advocate peace and love for the humanity, he said.

Published in The Express Tribune, December 24th, 2018.

ਅਕਾਲ ਅਕੈਡਮੀ ਤੇਜਾ ਸਿੰਘ ਵਾਲਾ ਦੀ ਹੋਣਹਾਰ ਖਿਡਾਰਨ ਗੋਬਿੰਦਨੂਰ ਕੌਰ ਨੇ ਫੈਂਸਿੰਗ ‘ਚੋਂ ਚਾਂਦੀ ਦਾ ਤਮਗਾ ਜਿੱਤਿਆ

ਭਿੱਖੀ, 2 ਜਨਵਰੀ: ਕਲਗ਼ੀਧਰ ਟਰੱਸਟ ਬੜੂ ਸਾਹਿਬ ਅਧੀਨ ਸਫਲਤਾ ਪੂਰਵਕ ਚੱਲ ਰਹੀ ਅਕਾਲ ਅਕੈਡਮੀ ਤੇਜਾ ਸਿੰਘ ਵਾਲਾ ਦੀ ਹੋਣਹਾਰ ਵਿਦਿਆਰਥਣ ਗੋਬਿੰਦਨੂਰ ਕੌਰ ਨੇ ਫੈੰਸਿੰਗ ਖੇਡ ਚ ਚਾਂਦੀ ਦਾ ਤਮਗਾ ਜਿੱਤ ਕਿ ਮਾਪਿਆਂ ਤੇ ਅਕੈਡਮੀ ਦਾ ਨਾਮ ਰੌਸ਼ਨ ਕੀਤਾ। ਗੋਵਿੰਦਨੂਰ ਕੌਰ ਦੀ ਕੋਚ ਮੈਡਮ ਅਮਨਦੀਪ ਕੌਰ ਨੇ ਦੱਸਿਆ ਕਿ ਉੱਤਰਾਖੰਡ ਓਲੰਪਿਕ ਐਸੋਸੀਏਸ਼ਨ ਵੱਲੋਂ (ਰੁਦਰਪੁਰ) ਉੱਤਰਾਖੰਡ ਵਿਖੇ ਕਰਵਾਏ ਗਏ ਅੰਡਰ 20 ਸਾਲ ਫੈਂਸਿੰਗ ਮੁਕਾਬਲਿਆਂ ਵਿੱਚ ਸੂਬਾ ਪੰਜਾਬ ਦੀ ਤਰਫ਼ੋਂ ਜਸਵੰਤ ਸਿੰਘ ਤੇ ਸਰਬਜੀਤ ਕੌਰ ਦੀ ਹੋਣਹਾਰ ਸਪੁੱਤਰੀ ਗੋਬਿੰਦਨੂਰ ਕੌਰ ਨੇ ਫੈਂਸਿੰਗ ਖੇਡ ਵਿੱਚ ਹਿੱਸਾ ਲਿਆ ਸੀ ਜਿਸ ਵਿੱਚੋਂ ਉਸ ਨੇ ਵਧੀਆ ਖੇਡ ਦਾ ਪ੍ਰਦਰਸ਼ਨ ਕਰਦਿਆਂ ਸਿਲਵਰ ਮੈਡਲ ਪੰਜਾਬ ਦੀ ਝੋਲੀ ਪਾਇਆ। ਉਨ੍ਹਾਂ ਦੱਸਿਆ ਕਿ ਗੋਬਿੰਦਨੂਰ ਕੌਰ ਨੇ ਮਹਿਜ਼ 20 ਸਾਲ ਦੀ ਉਮਰ ਵਿੱਚ ਵੱਡੀ ਜਿੱਤ ਦਰਜ ਕਰਕੇ ਦਰਸਾ ਦਿੱਤਾ ਹੈ ਕਿ ਹੁਨਰ ਉਮਰ ਦਾ ਮੁਹਤਾਜ ਨਹੀਂ ਹੁੰਦਾ ਉਨ੍ਹਾਂ ਕਿਹਾ ਜੇਕਰ ਲੜਕੀਆਂ ਨੂੰ ਸਹੀ ਢੰਗ ਨਾਲ ਤਾਲੀਮ ਤੇ ਅਗਵਾਈ ਦਿੱਤੀ ਜਾ ਸਕੇ ਤਾਂ ਕੁੜੀਆਂ ਵੀ ਦੇਸ਼ ਦਾ ਨਾਮ ਰੌਸ਼ਨ ਕਰ ਸਕਦੀਆਂ ਹਨ। ਅਕੈਡਮੀ ਦੀ ਪਿ੍ੰਸੀਪਲ ਮੈਡਮ ਸੰਦੀਪ ਕੌਰ ਨੇ ਗੋਬਿੰਦਨੂਰ ਕੌਰ ਦੀ ਜਿੱਤ ਤੇ ਉਸ ਨੂੰ, ਮਾਤਾ -ਪਿਤਾ, ਅਕੈਡਮੀ ਦੀ ਕੋਚ ਤੇ ਸਟਾਫ਼ ਨੂੰ ਵਧਾਈ ਦਿੱਤੀ ਤੇ ਕਿਹਾ ਕਿ ਉਹ ਭਵਿੱਖ ਵਿੱਚ ਵੀ ਆਪਣੀ ਜਿੱਤ ਨੂੰ ਬਰਕਰਾਰ ਰੱਖੇਗੀ। ਇਨਾਮ ਵੰਡ ਸਮਾਗਮ ਮੌਕੇ ਉੱਤਰਾਖੰਡ ਦੇ ਵਿਧਾਇਕ ਤੇ ਵਧੀਕ ਕੁਲੈਕਟਰ ਵੀ ਮੌਜੂਦ ਸਨ।

Fishers resident Gurinder Singh Khalsa will receive the Rosa Parks Trailblazer Award next month because of his efforts in changing the Transportation Security Administration’s policy regarding turbans.

In 2007, Singh Khalsa was forcibly removed from the Buffalo Niagara International Airport in New York after he refused to unwrap his turban.

Singh Khalsa was traveling from Buffalo to Sacramento, Calif. when TSA officials attempted to send him through extra security measures for wearing a turban even though he didn’t set off any alarms.

As a member of the Sikh community, the turban is one of five sacred articles of faith. Unlike a cap, a turban must be unraveled to remove it.

When Singh Khalsa would not remove his turban in the airport, he said he was drug out by security.

TSA officials informed Singh Khalsa he would encounter the same issue at every airport in the nation, so he took a two-hour taxi ride to Canada, where he immediately contacted a friend with an ethnic media organization. He was interviewed on live TV, and calls from the Sikh community began pouring in.

“That’s how I started,” he said. “I got a lot of calls and older people from my community started crying, ‘We were going to India to attend a wedding,’ or attend a funeral or visit their parents on long-distance flights. They made them remove their turbans.”

Sikh community members told Singh Khalsa that TSA rules require turbans be placed on the security belt next to the shoes. Because of the turban’s importance to the Sikh religion, Singh Khalsa compared the act to that of stripping a woman.

“That’s the time it kicked in. I said, ‘No, somebody has got to stop this and somebody has got to do something,’” he said. “That was our dignity and respect and freedom of faith. When I listened and people were crying, they said, ‘Somebody has got to stand up,’ and I said, ‘No matter what, I am not going to leave any stone unturned until we change this policy.”

Singh Khalsa met with members of the U.S. Congress and then traveled across the U.S. to acquire at least 20,000 signatures to change TSA’s policy. He collected 67,000 signatures.

“That is why I am getting the Trailblazer Award,” he said. “They not only the changed policy, they also had our (Sikh) community people engage with those TSA checkpoints all over the U.S. to give them the training and let them know how we need to be more sensitive and accommodative to the article of faith. That is the beauty. That makes me in my heart feel we are one of the best countries on the face of the earth.”

Jose Lusende, vice president for Strategy and External Relation of Recorder Media Group, said the Rosa Parks Trailblazer Award is one of three special awards the Indiana Minority Business Magazine offers.

“Rosa Parks refused to stand up on the bus, changing the cause of actions that led to igniting the civil rights movement,” Lusende said. “Gurinder, he was going through security and they told him he needed to remove his turban and he refused to do that. It went all the way to the (U.S.) Senate to order TSA to change the policy requiring people to remove their turbans. We thought that was very important, and that is why he is getting the award.”

-youarecurrent.com

In Western history, battles that have changed the course of history are well chronicled. They also form part of the folklore of the country. Two such examples are the Battle of Saratoga in 1777 and the Battle of Waterloo in 1815.

If a similar chronicle of great battles which changed the course of Indian history were to be compiled, the Battle of Chamkaur would be given a position of great significance.

The battle was fought over three days from December 21 to 23, 1704 between the Khalsa of Guru Gobind Singh and the coalition forces of the Mughals and Rajput hill chieftains.

In the Battle of Chamkaur, Guru Gobind Singh along with his two sons and forty followers withstood the might of a Muslim and Rajput coalition from a small Haveli (House) which providentially had high mud walls surrounding it. The enemy force comprising of Infantry, horse cavalry and artillery guns was about 1000 strong.

Background and After-effect

Guru Tegh Bahadur, the father of Guru Gobind Singh, embraced martyrdom on November 11, 1675 for the sake of the Kashmiri Pandit community that was being forcibly converted to Islam by Emperor Aurangzeb. Though of young age, Guru Gobind Singh, on becoming the spiritual leader of his sect, was determined to convert his community into a force that would fight against all forms of evil and oppression. It was in furtherance of this thought that he created the Khalsa on March 30, 1699.

The Khalsa was enjoined to maintain a brotherhood of arms and take decisions collectively to fight the oppressor for the sake of the helpless. Much after Guru Gobind Singh had attained martyrdom, his Khalsa carried on with their symbols which made them distinguishable to the enemy among the population; this made them stand and fight while being ever conscious of the legacy and responsibility that their Guru had bestowed upon them.

Once the Khalsa was formed, it started attracting people in vast numbers. The hill princes got nervous of the rising power and military strength of Guru Gobind Singh and they called upon the Mughals to quell the same.

Accordingly, the joint forces of the Mughals and the hill princes attacked the Sikh forces that were tactically dispersed in five forts. Guru Gobind Singh with a small force and the women and small children of his family was in the fortress of Anandpur Sahib.

The coalition forces could not gain the quick victory that they were looking for and were forced into laying siege on Anandpur Sahib to isolate the Guru from his forces. The Sikhs attacked the invading forces with artillery fire and subjected them to lightning raids in which supplies were seized and terrible casualty inflicted upon the invaders. All attempts to storm the citadel were unsuccessful.

The situation went on for seven long months and the coalition forces started feeling the pressure of stretched logistics and massive losses.

It was at that stage that a proposal of safe passage to the Guru, his family and his followers along with negotiation for peace on honourable terms was sent in the name of Emperor Aurangzeb himself, the other chieftains likewise gave their sacred word. In view of the suffering of women and children and pressure from his mother the Guru agreed to take the safe passage.

Guru Gobind Singh with his family came out of Anandpur Sahib Fort on a cold night in December. No sooner were they out in the open that they were attacked by enemy forces on the banks of the River Sarsa.

The Sikhs, about 400 strong, fought a rear guard action that has no parallels in the annals of military history and successfully made their Guru cross the River along with his two elder sons Ajit Singh and Jujhar Singh and forty Khalsa. Unfortunately, his mother, Mata Gujri and two younger sons, Zorawar Singh and Fateh Singh got separated. They were later captured by the Governor of Sirhind and the young Sahibzadas (Princes) were interned alive in a brick wall. The Sikhs forming the rear guard perished in the battle.

It was then that the contingent took a stand at the Haveli in Chamkaur. The Sikhs rained arrows at the enemy forces from within and sallied forth in small batches in what would today be called suicide missions. They struck terror among the enemy and killed them in large numbers before falling to a hero’s death. The young sons of the Guru, Ajit Singh and Jujhar Singh, also went out and fought to their last breath.

When the strength was totally depleted and only eleven Khalsa soldiers were left with Guru Gobind Singh, they invoked the oath of the Khalsa which makes it incumbent for the Guru to heed the advice of five of his disciples and leave the fortress. The Khalsa then fought to the last with one dressed as the Guru to deceive the enemy. The Guru was helped by many disciples, including Muslims, to escape and managed to reach the safety of a place called Dina.

The Battle of Chamkaur laid bare the moral degradation, cowardice and vulnerability of the Mughal imperial forces. The fact that they used deceit to defeat an adversary much weaker in strength indicated their unwillingness to fight with determination. Their inability to attack and overcome even forty Sikhs in a mud fortress pointed towards the inefficiency of the military leadership.

The proclivity of the Mughal rulers to terrorise its subjects into submission became apparent, it also became quite obvious that when faced with determined opposition they did not have the will to fight back.

The Khalsa, on the other hand, got converted into an ideologically driven and motivated fighting force of such fearlessness that they volunteered to follow the path of martyrdom shown to them by their Guru and this gave them the upper hand despite all odds of numerical inferiority.

The Battle of Chamkaur resulted in infusing a strong military ideology among peasants which led to the ultimate downfall of two of the strongest empires (Muslim and Afghan) seen in the history of the world and creation of a new one – the Sikh Empire.

While celebrating Christmas, it is also important for the Nation to remember this epic battle that changed the history of Indian Sub-continent, broke down a tyrannical regime and brought forth a force that has forever lived on the path of righteousness.

Jaibans Singh
Jaibans Singh is a reputed Security Analyst, Columnist and Author

See author’s posts

www.newsintervention.com

Moti Ram Mehra Ji was a servant in the Hindu kitchen of the Faujdar. He used to serve food to the Hindu prisoners. Mata Gujri Ji refused to accept the food of the Mughal kitchen as well as that which came from Diwan Sucha Nand’s house.

He was a great follower of Sikh Gurus. He used to serve the Sikhs on their way to Anandpur Sahib and back to their homes. The Sikhs took rest at his mud house, where the mother of Baba Moti Ram Mehra and Bibi Bholi Ji, wife of Mehra Ji, prepared food for these Sikhs.

When Mata Gujri Ji refused to accept the food, Moti Ram Mehra could not bear the Sahibzadas sleeping hungry.

He came home and told his family that he would serve milk and fresh water to these great prisoners.

His mother and wife were scared and tried to persuade him not to take such a step.

Bibi Bholi, his wife, told him that the Wazir Khan had made an announcement in the town that whoever tried to help and serve any type of food to the sons of the tenth Guru, he along with his family would be crushed alive in a Kohlu.

These threat could not change his resolve. His mother told him that there were so many followers of the Guru in the town; they could have dared to serve the Sahibzadas.

Baba Moti Ram Mehra humbly, but with determination, told his mother that those followers feared the ruler.

“Aren’t you scared, my son?” asked the mother. Baba Mehra ji humbly replied, “Dear mother our Guru is fighting against injustice of the Mughals. I will serve the great mother and the Sahibzadas. I don’t fear the punishment of the Faujdar. The history will not forgive us if we do not serve the great prisoners.”

Sensing his determination, his wife gave him her silver jewellery and some coins and requested him,” Please bribe the gate man of the Burj and request him to keep this act a secret.” He praised his wife for participation in the great cause.

Moti Ram served milk and water to the Sahibzadas and Mata Gujri Ji for three nights.

After the martyrdom of Chhote Sahibzaade and Mata Gujri ji, Moti Ram Mehra, his mother, wife and a little son were arrested. He did not conceal his act and fearlessly told the Faujdar that, it was his dharma to serve the young children and the aged mother of Guru Gobind Singh Ji. So, Moti Ram Mehra along with his father was sentenced to death by being squeezed in a Kohlu .

His sacrifice was first sermonized by Baba Banda Singh Bahadur ji.

Another less known fact is that Bhai Himmat Singh (one of the Original Panj Pyaras) was Bhai Mehra Ji’s uncle.

Facebook has elevated its senior Indian-origin executive Karandeep Anand to head Workplace, the company’s two-year-old enterprise communication tool.

Mr Anand, who was earlier Head of Product for Facebook Marketplace and Payments services, would handle the Workplace product team and report to Julien Codorniou who is its Vice President.

“I’m excited to now be part of the journey of bringing Workplace to companies across the globe and help them unlock the potential of their biggest asset — people,” Mr Anand wrote on his LinkedIn profile late on Tuesday.

Facebook launched Workplace in 2016 to help make companies more connected and productive.

Currently, more than 30,000 organisations are using Workplace worldwide — including Walmart, Heineken, Spotify, Lyft and the Reliance Group.

“We’re thrilled that Karandeep is joining Workplace as its new head of Workplace, effectively immediately,” a Facebook spokeswoman told CNBC.

“A company’s culture is leading indicator of its success and the productivity of its work force. Workplace brings the power of shaping culture by connecting people at work in ways never imagined before,” Mr Anand wrote.

He has been actively supporting and donating Akal Academy, Baru Sahib since the last few years!

We wish you all the success Mr Singh!

Only Sikh to be awarded the Canada’s Volunteer Award for Emerging Leader- Sukhmeet Singh

For a seven year old immigrant who moved to Canada in 2002, receiving an award by the Prime Minister of Canada and Ministers was something he never have dreamed about.

Sukhmeet had the honor of being named as the Emerging Leader for British Columbia and the North by the Government of Canada.

It came with a certificate from Prime Minister Justin Trudeau.

Since the age of 7, Sukhmeet has been committed to championing marginalized peoples in Canada and all over the world, and empowering his peers to do the same.

In grade school, Sukhmeet would engage with other students through public speaking or by organizing events to show solidarity with marginalized groups, to bridge divides and promote love and understanding.

Based on his own experiences with bullying, and recognizing that other students faced similar discrimination during grade school, Sukhmeet became passionate about raising awareness and showcasing solidarity through public events. Becoming a community activist has helped him channel his own hardships into positive change.

Sukhmeet is passionate about good health and well-being as a right for all, and has devoted his time to reducing disparities between people’s access to health services in Canada and around the world.

He co-founded the non-profit Break The Divide with his brother in 2016 to connect youth in Northern communities to youth across Canada to explore topics such as climate change and its impacts on mental health and have them work together to think of solutions.

His Break The Divide program has been implemented in schools across Canada, as well as in India, Singapore, and South Africa. Sukhmeet’s commitment to good health is also a reflected in his work around the world. He has launched initiatives in India and Uganda.

Sukhmeet is a role model for the youth in his community, offering his mentorship and inspiring them to get involved in the community and finding their passions. By helping to create a non-profit model where students can open up a chapter of Break The Divide in their own schools, students are given an opportunity to grow as leaders and address the social challenges that they are passionate about.

“Heritage” is a property, something that is inherited, passed down from previous generations.

Cultural heritage speaks about different cultures, values and traditions. Cultural heritage implies a shared bond, our belonging to a community. It represents our history and our identity; our bond to the past, to our present, and the future.

#AkalAcademy, Baru Sahib promotes cultural heritage to ensure all students become respectful of the multitudes of cultures and people that they’ll interact in their educational settings.

In an era of globalization, this helps the students to remember their cultural diversity, and this understanding develops mutual respect and renewed dialogue amongst different cultures.