More Than 700 Youths From Punjab and Haryana Stuck in Iraq

Moga, Punjab: As per the state governments of Punjab and Haryana, nearly 700 people from both the states are stuck in strife-torn Iraq. Iraq-Crisis (44K)The Punjab government has submitted a list of 514 people from the state who are stuck in Iraq while Haryana officials said families of 147 people have provided details of their […]

Moga, Punjab: As per the state governments of Punjab and Haryana, nearly 700 people from both the states are stuck in strife-torn Iraq.

Iraq-Crisis (44K)The Punjab government has submitted a list of 514 people from the state who are stuck in Iraq while Haryana officials said families of 147 people have provided details of their near and dear ones stranded there.

Six youths from Punjab’s Gurdaspur district returned to their homes on Saturday from Iraq.

Many more people from both states could be stuck in Iraq as some families have still not contacted the two state governments, said a report published by India Today.

Of those from Punjab stuck in Iraq, the highest number of 224 was from Hoshiarpur district followed by Jalandhar (40), Ropar (37), Gurdaspur (36) and Patiala and Kapurthala (35 each). The rest are from other districts in Punjab.

Over 40 Indians, mostly from Punjab, were kidnapped by insurgents on June 11 in northern Iraq’s Mosul town.

Most Indian workers in Iraq are construction or skilled workers.

In Haryana, of the 147 people stuck in Iraq, the highest numbers were from Yamunanagar, Kurukshetra, Ambala and Karnal districts.

The North American Punjabi Association (NAPA) on Sunday demanded that the Punjab and central governments should announce a grant of Rs 10 lakh to each worker returning from Iraq to rehabilitate them and start a new life in Punjab.

NAPA executive director Satnam Singh Chahal said the people returning from Iraq needed help for rehabilitation.

~ Source: www.sikhsiyasat.net

Guru Granth Sahib and the Muslims – The Flip Side!

The story of conflicts between some of the Gurus of Sikh religion and the Muslim rulers is well-known. The emerging religion of the Sikhs during the Mughal era was perceived by some of the rulers and their vassals to be a political threat. As a sizeable segment of disgruntled peasantry started joining the Sikh movement […]

The story of conflicts between some of the Gurus of Sikh religion and the Muslim rulers is well-known. The emerging religion of the Sikhs during the Mughal era was perceived by some of the rulers and their vassals to be a political threat. As a sizeable segment of disgruntled peasantry started joining the Sikh movement in Punjab and beyond, its political and social implications were not lost on perceptive minds, especially among the orthodox section of aristocracy.

Some of the Gurus faced persecution. A few were even executed for their religious and political views. Consequently, their followers at times had to bear the brunt of Mughal might. This is one side of the story. The other side remains largely untold. There was also a good number of Muslim musicians, scholars, Sufi saints, notables, including some royals like prince Dara Shikoh, who were not only sympathetic to the Sikh cause but also supported it in different ways. And this is what ‘Muslman Kahavan Muskal’ (It takes a lot to be a Muslim), a remarkable book by Iqbal Singh, implicitly tells us. The book has been published from Amaritsar in Shahmukhi, one of the Punjabi scripts derived from the Arabic that is used on this side of Punjab. Iqbal Singh, is well-versed in the Sikh religious literature.

Granth Sahib, we all know, is a huge collection of sacred verses, a foundation on which stands the Sikh religious and metaphysical edifice. It contains not only the sacred verses of the Gurus but also the selections of Bhagti or Sufi poetry thought to be compatible with the vision of Baba Guru Nanak, the founder of the Sikh religion. Granth Sahib in general and ‘Nanak Bani’ (the verses of Baba Guru Nanak) in particular have a lot of material which directly or indirectly refers to the Muslim rulers, their politics, faith, religious practices, saints and score of other things related with the newly-established Muslim society.

Iqbal Singh has painstakingly collected all the material that we find scattered throughout the Holy Granth and has arranged it in a systematic way in his book providing us a holistic picture of the historical relationship between the Muslims and the Sikhs, spreading over centuries. The book is a must read for anyone interested in discovering the historical context of the roots of love-hate relationship that existed and perhaps still exists, though to a much lesser degree, between the Muslims and the Sikhs. The Muslim and the Sikh narratives in Punjab though different are uniquely interlinked and so is their destiny in the cultural and social terms at least. The reference material one finds in the book has a material as well as symbolic value. It can help build bridges between two important communities of Punjab.

A journey of self-discovery ‘Velay day pichhe pichhe’ (In the foot-steps of time) is a travelogue by Afzal Tauseef published by Institute of Language and Culture. Afzal Tauseef is one of our senior intellectuals and fiction writers deeply involved in the cultural politics of Punjab.

Her book narrates a moving story of her visits to Indian Punjab where she was born in a prosperous land owning family. She was a growing child when came the Partition and with it she lost everything. She shares her vivid memories of what happened and how all of a sudden her paradise with its verdure, flora and fauna and blissful community life was lost.

The communal riots led by lynching mobs forced her family which lost some of it members, to migrate to Pakistan. The tragedy of being uprooted, incomprehensible to young and old alike changed the course of life for her and her family permanently. Standing on the soil where she was born but forced to flee by the whirlwind of circumstances, she reliving the excruciatingly painful existential experience, wails and laments.

With her artistically articulated wailing and lamenting Afzal Tauseef creates a historically oriented cultural context where her sigh transforms itself into a cry of millions of the Punjabis who went through the same hell in the aftermath of the Partition in 1947. Her emotionally charged narrative provokes us to pause and ponder over the malady that inflicted deep a wound on the collective psyche of Punjab. With the passage of time the wound has healed though but the ugly scar it left is still there to remind us of what we did to ourselves in our collective frenzy whipped up by the communalists and fanatics of all hues.

The content is replete with emotional undertones but skillfully crafted prose does not let itself to be loaded with the kind of kitsch one usually encounters in the Punjabi writings dealing with trauma of the Partition. This is a book of sorrow that may comfort many with its reconstruction of a heart wrenching orgy of hate that we want to delete from our collective memory but its stubborn specter keeps coming back to haunt us all.

Tender verses

‘Main Chaitar nahin Chakhia’ (No whiff of April for me) is a new book of poetry by young poet and writer Khaqan Haydar Ghazi published by Sanjh Publications.

Khaqan employs different genres like free verse and lyrics for his creative expression. He seems to be very passionate about exploring the emotional and psychic effects the changing seasons imperceptibly have on individual.

A number of poems deal with experiencing ‘Chaitar’ which is a harbinger of spring and a metaphor of re-birth. It reminds us of Chaucer’s famous verse “Whan that Aprille with his shoures soote” that inspired T.S. Eliot’s line “April is the cruelest month”. Khaqan’s poetry generally creates a sweet-sounding romantic ambiance underpinned by angst. Simplicity of the language and clarity of the experience impart palpable freshness to what he expresses in an unpretentious manner. “A little more than friendship and a little less than love is what twists the relationship that is there between you and me”.

~ By Mushtaq Soofi
~ Source: http://www.dawn.com/

Reshaping the Talent – Akal Academy Kajri Organise a Two Day Hindi Teachers’ Workshop

With the objective of sharpening teachers’ potential pedagogical skills and enhance effective teaching, Akal Academy Kajri Niranjanpur under the aegis of Kalghidhar Education Trust, Baru Sahib, organized a two day Hindi workshop in collaboration with Cordova Publication Gurgaon, New Delhi. The Workshop was conducted by Mr Trilok Kaushik, a renowned educationist and author of School […]

With the objective of sharpening teachers’ potential pedagogical skills and enhance effective teaching, Akal Academy Kajri Niranjanpur under the aegis of Kalghidhar Education Trust, Baru Sahib, organized a two day Hindi workshop in collaboration with Cordova Publication Gurgaon, New Delhi. The Workshop was conducted by Mr Trilok Kaushik, a renowned educationist and author of School books.

To begin with, the resource person Mr. Trilok Kaushik and his team were welcomed by the host Principal Akal Academy Kajri, Mrs Simran Kaur Thind and Mrs Rangbir Kaur, Cluster head of Akal academies U.P region. Later Mr. Ashok Singh Guleria briefly highlighted the schedule of the workshop and welcomed the participating teachers from Akal Academy Kajri, Akal Academy Gomti, Akal Academy Telipura and Akal Academy Unnao, Kanpur. About 48 teachers of these academies attended the workshop with great zest, rapt attention and enthusiasm.

In the startup round, the resource person asked and called the participants one by one to read Swara and Vyanjna. He elaborated on the need of correct pronunciation, accent of the same to bring accuracy in both spoken and written.

In the second half of the first day, problems in poetry and prose teaching were widely discussed. Teachers’ queries were answered with examples taken from course books. Later teachers were motivated to compose poem in blank verse. In the concluding session of the first day feedback from the teachers was taken and their general queries were answered.

The second day of the workshop was practical based.Mr Trilok Kaushik welcomed the participants and motivated the teachers to compose moral based story. A visual poem was shown and its critical appreciation was practically done by the teachers. To boost up writing skills of the learners, tips were given on formal and informal letter writing. During the entire workshop Teachers remained sincerely engrossed in their work. On the closing day Teachers’ feedback was taken, their general and personal teaching problems were taken into consideration. Finally certificates to the participating teachers were distributed and the Principal Mrs. Simran Kaur Thind thankfully bid adieu to the participants. She thanked Cordova Publications and the resource person Mr Trilok Kaushik for his valuable contribution. It was really a wonderful learning experience for the teachers.

~ Deeksha Singh
~ New Delhi, 3rd July ’14

Brave Daughter of Punjab, read her story and will say, WoW!

Bhatinda (Payil) : Kaun Kehta hai Ki Aasmaan mein surakh nahi Hota ek pathar to tabiyat se uchaalo yaaron. This phrase of some Shayar really matches the native of Bhola Razak Aadarsh Nagar, Poonam of Bhatinda whose abilities and capabilities seems to have over-passed her physical disability. Eradicating the undesired disease like polio this super […]

Bhatinda (Payil) : Kaun Kehta hai Ki Aasmaan mein surakh nahi Hota ek pathar to tabiyat se uchaalo yaaron. This phrase of some Shayar really matches the native of Bhola Razak Aadarsh Nagar, Poonam of Bhatinda whose abilities and capabilities seems to have over-passed her physical disability.

Eradicating the undesired disease like polio this super powerful daughter-student is running on the path of learning-Sikh is relentlessly moving forward obtaining great achievements and setting example for others.

Poonam Kumari Malwa is an M.C.A student in college. She may not be physically able like others but in her heart she has the Jazba of moving forward like other youth keeps boiling.

This is the reason that she started M.C.A studies with all her heart-force and like first semester in third semester also she scored 85.16 % marks acquiring 1st position in college. Father of Poonam does a Job at N.F.L under a contractor. Despite low income and having responsibility of 3 children he provided Supreme education to her daughter He keeps enthusiasm to make her Self-Independent. Poonam also respects the wishes and dedication of her Father and studies with all her heart. In her Education wherin even the college directors are also fully supporting her there on the other hand even the SehPaathi students also her. Taking her to school and bringing her back is responsibility of SehPaathi Students who align themselves to days. Inflicted with polio at the age of 3 Poonam says she does not want to be called less than anyone in anyway and she will definitely become someone.

~ Source: www.Jagbani.com

ਬਠਿੰਡਾ (ਪਾਇਲ)- ‘ਕੌਣ ਕਹਿਤਾ ਹੈ ਕਿ ਆਸਮਾਂ ਮੇਂ ਸੁਰਾਖ ਨਹੀਂ ਹੋਤਾ’, ਏਕ ਪੱਥਰ ਤੋਂ ਤਬੀਅਤ ਸੇ ਉਛਾਲੋ ਯਾਰੋ ਕਿਸੇ ਸ਼ਾਇਰ ਦੀਆਂ ਕਹੀਆਂ ਇਹ ਪੰਕਤੀਆਂ ਬਿਲਕੁੱਲ ਢੁਕਦੀਆਂ ਹਨ, ਭੋਲਾ ਰਜਕ ਵਾਸੀ ਆਦਰਸ਼ ਨਗਰ ਬਠਿੰਡਾ ਦੀ ਪੋਲੀਓਗ੍ਰਸਤ ਧੀ ਪੂਨਮ ‘ਤੇ, ਜਿਸਦੀ ਪ੍ਰਤਿਭਾ ਸਾਹਮਣੇ ਉਸਦੀ ਸਰੀਰਕ ਅਸਮਰਥਤਾ ਵੀ ਨਿਗੂਣੀ ਨਜ਼ਰ ਆ ਰਹੀ ਹੈ। ਪੋਲੀਓ ਜਿਹੀ ਨਾਮੁਰਾਦ ਬੀਮਾਰੀ ਨੂੰ ਮਾਤ ਦੇ ਕੇ ਉਕਤ ਪ੍ਰਤਿਭਾਸ਼ਾਲੀ  ਵਿਦਿਆਰਥਣ ਸਿੱਖਿਆ ਦੀ ਰਾਹ ‘ਤੇ ਲਗਾਤਾਰ ਅੱਗੇ ਵਧਦੀ ਹੋਈ ਸ਼ਾਨਦਾਰ ਉਪਲੱਬਧੀਆਂ ਹਾਸਲ ਕਰ ਰਹੀ ਹੈ ਅਤੇ ਦੂਜਿਆਂ ਲਈ ਇਕ ਮਿਸਾਲ ਵੀ ਬਣੀ ਹੈ। 

ਪੂਨਮ ਕੁਮਾਰੀ ਮਾਲਵਾ ਕਾਲਜ ਵਿਚ ਐੱਮ.ਸੀ.ਏ. ਦੀ ਵਿਦਿਆਰਥਣ ਹੈ। ਬੇਸ਼ੱਕ ਉਹ ਸਰੀਰਕ ਤੌਰ ‘ਤੇ ਹੋਰਾਂ ਵਾਂਗ ਸਮਰੱਥ ਨਹੀਂ ਹੈ ਪਰ ਉਸਦੇ ਦਿਲ ਵਿਚ ਹੋਰ ਪ੍ਰਤਿਭਾਸ਼ਾਲੀ ਨੌਜਵਾਨਾਂ ਵਾਂਗ ਅੱਗੇ ਵਧਣ ਦਾ ਜਜ਼ਬਾ ਉਬਾਲੇ ਜ਼ਰੂਰ ਮਾਰਦਾ ਹੈ। 

ਇਹੋ ਕਾਰਨ ਹੈ ਕਿ ਉਸਨੇ ਐੱਮ.ਸੀ.ਏ. ਦੀ ਪੜ੍ਹਾਈ ਜੀਅ-ਜਾਨ ਨਾਲ ਸ਼ੁਰੂ ਕੀਤੀ ਅਤੇ ਪਹਿਲੇ ਸਮੈਸਟਰ ਵਾਂਗ ਤੀਜੇ ਸਮੈਸਟਰ ਵਿਚ ਵੀ 85.16 ਫੀਸਦੀ ਅੰਕ ਹਾਸਲ ਕਰਕੇ ਕਾਲਜ ‘ਚੋਂ ਪਹਿਲਾ ਸਥਾਨ ਪ੍ਰਾਪਤ ਕੀਤਾ ਹੈ। ਪੂਨਮ ਨੇ ਪਿਤਾ ਐੱਨ.ਐੱਫ.ਐੱਲ. ਵਿਚ ਠੇਕੇਦਾਰ ਕੋਲ ਨੌਕਰੀ ਕਰਦਾ ਹੈ। ਆਮਦਨ ਘੱਟ ਹੋਣ ਅਤੇ ਉਸ ‘ਤੇ ਤਿੰਨ ਬੱਚਿਆਂ ਦੀ ਜ਼ਿੰਮੇਵਾਰੀ ਦੇ ਬਾਵਜੂਦ ਉਹ ਆਪਣੀ ਧੀ ਨੂੰ ਉੱਚ ਸਿੱਖਿਆ ਦਿਵਾ ਕੇ ਆਤਮਨਿਰਭਰ ਬਣਾਉਣ ਦੀ ਚਾਹ ਰੱਖਦੇ ਹਨ। ਪੂਨਮ ਵੀ ਆਪਣੇ ਪਿਤਾ ਦੀ ਇੱਛਾ ਅਤੇ ਸਮਰਪਣ ਦਾ ਸਨਮਾਨ ਕਰਦਿਆਂ ਦਿਲ ਲਗਾ ਕੇ ਪੜ੍ਹਾਈ ਕਰ ਰਹੀ ਹੈ। ਉਸਦੀ ਸਿੱਖਿਆ ਵਿਚ ਮਦਦ ਕਰਨ ਲਈ ਜਿਥੇ ਕਾਲਜ ਪ੍ਰਬੰਧਕ ਵੀ ਪੂਰਾ ਸਹਿਯੋਗ ਕਰ ਰਹੇ ਹਨ, ਉੱਥੇ ਸਹਿਪਾਠੀ ਵਿਦਿਆਰਥਣਾਂ ਵੀ ਉਸਦੀ ਮਦਦ ਕਰਦੀਆਂ ਹਨ। ਉਸਨੂੰ ਘਰੋਂ ਕਾਲਜ ਲਿਜਾਣਾ ਤੇ ਫਿਰ ਘਰ ਛੱਡਣਾ ਸਹਿਪਾਠੀ ਵਿਦਿਆਰਥਣਾਂ ਦੀ ਹੀ ਜ਼ਿੰਮੇਵਾਰੀ ਹੈ, ਜਿਨ੍ਹਾਂ ਨੇ ਆਪੋ-ਆਪਣੇ ਦਿਨ ਬੰਨ੍ਹੇ ਹੋਏ ਹਨ। ਤਿੰਨ ਸਾਲਾਂ ਦੀ ਉਮਰ ਵਿਚ ਪੋਲੀਓ ਦਾ ਸ਼ਿਕਾਰ ਹੋਈ ਪੂਨਮ ਕਹਿੰਦੀ ਹੈ ਕਿ ਉਹ ਕਿਸੇ ਵੀ ਤਰ੍ਹਾਂ ਕਿਸੇ ਤੋਂ ਘੱਟ ਨਹੀਂ ਕਹਾਉਣਾ ਚਾਹੁੰਦੀ ਤੇ ਇਕ ਦਿਨ ਉਹ ਜ਼ਰੂਰ ਕੁਝ ਬਣ ਕੇ ਦਿਖਾਵੇਗੀ।

Toronto Singh’s Camp 2014

Wednesday, June 04, 2014: With the blessings of Guru Sahib, Toronto Singhs Camp was held from Wednesday 28th May to Sunday 1st June. This is the fourth year the camp has been running. Toronto Singhs Camp provides inspiration and motivation to young and old who want to discover the essence of Sikhi. The camp is […]

Wednesday, June 04, 2014: With the blessings of Guru Sahib, Toronto Singhs Camp was held from Wednesday 28th May to Sunday 1st June. This is the fourth year the camp has been running. Toronto Singhs Camp provides inspiration and motivation to young and old who want to discover the essence of Sikhi. The camp is aimed to reach out to people of different backgrounds and levels of understanding of Sikhi. The camp was attended by around 70 people. The camp is aimed at people aged 17 years and above. It is a great opportunity to experience Sikhi in a relaxed, friendly and spiritually charged environment. Toronto Singhs Camp 2014 took place at camp Kintail, a beautiful scenic camp site located in Southwestern Ontario on the shores of Lake Huron. The beautiful beach scenery and natural surroundings helped to connect with and appreciate the Creator.

The theme of the camp was “khanio tikhee vaalo nikkee et maaraj chalnaa” and looking at the idea of balance in Gurmat in relation to different topics. On Thursday, Bhai Mani Singh did a workshop on survival skills and facilitated capture the flag game, and in the evening Bhai Gursev Singh did a workshop on Gurmat’s take on anger, domestic violence and leadership styles. Bhai Gursev Singh’s lecture was not only very important and relevant to today’s society, but it also challenged the campers minds on how and why we react to situations in certain ways. Very interesting and motivational session! On Friday Bhai Sarbjeet Singh did a workshop on self-defense and Shastar-vidiya. Bhai Sahib is very passionate about Sikhi. He teaches a mixed martial art which includes Gatka and other styles. In the afternoon, Daas did a lecture on Maya and living in this world. On Saturday Bhai Balpreet Singh from World Sikh Organization Canada did a thought-provoking and inspirational talk on the concept of Shaheedi in Gurmat. Who is a Shaheed and what does Shaheedi really mean. In the afternoon Bhai Amar Singh Nihang did a workshop on the beach on what is Dharam and issues relating to Kaam and Kalyug. The last workshop was on Sunday, looking at the concept of love and the obligation to adhere to Rehat and whether they link etc.

The day began with mandatory Amrit-vela Naam Simran and Nitnem from 4am to 6am, followed by breakfast. Straight after the Nitnem, Aasa kee Vaar keertan took place and then there was breakfast. Yes. The camp was so Chardikala that they provide breakfast twice! lol. After a rest period campers had physical activities provided like water sports, rock climbing and zip wire etc. Then there was lunch followed by workshop/presentation. After a quick food break there was another workshop/presentation followed by Rehraas Sahib and evening Diwaan. The Keertan was just amazing at the camp. From amazing Rehraas Sahib sung on the Vaaja by a Bhaji to the moving keertan sung in Raag by campers. The night time activities included bonfire night, Rainsbaaee Keertan and a workshop talk. I must say the day was very packed but at the same time a lot of freedom and time to relax throughout the day.

The Sangat was really friendly and no one was made to feel like an outsider or feel alone. It was so nice to see the Panthic spirit in the camp with people associated to different Jathas doing Sangat with one another with no issues being made of small difference in understanding of Maryada. The camp sevadaars did amazing job in organising the camp! I must say the camp felt like a mini-Langar Smaagam. I have heard of three meals a day – but I think the Singhs in Toronto achieved a record by having about ten meals a day! Vaheguru. Having been to many camps, this camp and the Sangat left a very positive impression on my mind. I hope the camp sevadaars continue to do the good work and with Guru Sahib’s blessings Toronto Singhs Camp grows in its success.

~ Source: manvirsingh.blogspot.co.uk

Remembering Maharaja Ranjeet Singh – Lion of Punjab!

Maharaja Ranjit Singh (13 November 1780 – 27 June 1839) was the founder of the Sikh Empire, which came to power in the Indian subcontinent in the early half of the 19th century. The empire, based in the Punjab region, existed from 1799 to 1849. It was forged, on the foundations of the Khalsa, under […]

Maharaja Ranjit Singh (13 November 1780 – 27 June 1839) was the founder of the Sikh Empire, which came to power in the Indian subcontinent in the early half of the 19th century. The empire, based in the Punjab region, existed from 1799 to 1849. It was forged, on the foundations of the Khalsa, under the leadership of Ranjit Singh from a collection of autonomous Sikh Misls. Ranjit Singh was succeeded by his son, Kharak Singh.

Early life

Ranjit Singh was born to Maha Singh and Raj Kaur on 13 November 1780, in Gujranwala, Punjab. At first he was named Buddh Singh, but Maha Singh received the news of his son’s birth on his return from a victorious battle against the Chattar chief, Pir Muhammad, and renamed his son Ranjit (Victor in War). Historians have mixed views as to his family origins, while some assert he was born into a Jatt Sikh family. As a child he suffered from smallpox which resulted in the loss of one eye. At the time, much of Punjab was ruled by the Sikhs under a Confederate Sarbat Khalsa system, who had divided the territory among factions known as misls. Ranjit Singh’s father Maha Singh was the Commander of the Sukerchakia Misl and controlled a territory in the west Punjab based around his headquarters at Gujranwala. After his father’s death, Ranjit Singh was raised under the protection of his mother Raj Kaur, and his mother-in-law Sada Kaur.

In 1799, Ranjit Singh captured Lahore from the Bhangi Misl and later made it his capital. This was the first important step in his rise to power. In the following years he brought the whole of the central Punjab from the Sutlej to the Jhelum under his sway. After several campaigns, he conquered the other misls and created the Sikh Empire.

Invasions and Conquests

Ranjit Singh’s earliest invasions as a young misldar (baron) were effected by defeating his coreligionists, the heads of other Sikh Sardaris (popularly known as the Misls). By the end of his reign, however, he had conquered vast tracts of territory strategically juxtaposed between the limits of British India to the East and the Durrani Empire to the West.On 7 July 1799, Ranjit Singh became master of Lahore. He then rapidly annexed the rest of the Punjab, the land of the five rivers. Having accomplished this, he extended his empire further north and west to include the Kashmir mountains and other Himalayan kingdoms, the Sind Sagar Doab, the Pothohar Plateau and trans-Indus regions right up to the foothills of the Sulaiman Mountains. In 1802 Ranjit Singh took Amritsar from the Bhangi Sardari and followed this in 1807, after a month of fierce fighting, with the conquest of Kasur from the Afghan chief Qutb ud-Din. With the capture of Multan in 1818 the whole Bari Doab came under his sway and in 1819 Ranjit Singh successfully annexed Kashmir. This was followed by subduing the Kashmir mountains, west of the river Jhelum (today, Hazara in Pakistan and Pakistan administered Kashmir).

The most significant encounters between the Sarkar Khalsaji and the Afghans were fought in 1813, 1823, 1834 and in 1837. In 1813, Ranjit Singh’s general Dewan Mokham Chand led the Sikh forces against the Afghan forces of Shah Mahmud who were led by Dost Mohammad Khan. Following this encounter, the Afghans lost their stronghold at Attock. Subsequently, the Pothohar plateau, the Sindh Sagar Doab and Kashmir came under Sikh rule. In 1823, Ranjit Singh defeated a large army of Yusufzai tribesmen north of the Kabul River in what is now Pakistan, while the presence of his Sikh General, Hari Singh Nalwa prevented the entire Afghan army from crossing this river and going to the aid of the Yusafzais at Nowshera. This defeat led to the gradual loss of Afghan power in present- day Pakistan. In 1834, when the forces of the Sarkar Khalsaji marched into Peshawar, the ruling Barakzais retreated without offering a fight.[19] In April 1837, the real power of Maharaja Ranjit Singh came to the fore when his commander-in-chief, Hari Singh Nalwa, kept the entire army of Amir Dost Mohammad Khan at bay, with a handful of forces till reinforcements arrived from Lahore over a month after they were requisitioned.[citation needed] The Battle of Jamrud in 1837 became the last confrontation between the Sikhs and the Afghans. Hari Singh Nalwa was killed while the Afghans retreated to Kabul to deal with the Persian invasion on its western border in Herat and internal fighting between various princes. Khalsa Sarkar Wazir Jawahar Singh nominated Sardar Gurmukh Singh Lamba as political-cum-military adviser to safeguard the gains of Khalsa Sarkar.

Role in Sikh History –

Process of Unification –

In 1799, a process of unification was started by Ranjit Singh to establish a empire. The occupation of Lahore from Bhangi Misl in the summer of 1799 marked a watershed in his career. With the conquest of Lahore Ranjit Singh was fairly launched on a career of systematic aggrandisement which made him master of a vast empire in less than quarter of a century.

Ranjit Singh was crowned on 12 April 1801 as the Maharaja of Punjab. He was 20 years old at the time. Sahib Singh Bedi, a descendant of Guru Nanak, conducted the coronation. He reduced many neighbouring states to tributary status and gradually established his control over all the Sikh Misl’s west of the Satluj. He spent the following years fighting the Durrani rulers of Afghanistan. After driving them out of Punjab, Ranjit Singh and his Sikh army then invaded ethnic Pashtun territories in Khyber Pakhtunkhwa. He captured Multan which encompassed the southern parts of Punjab, Peshawar (1818), Jammu (1812–13) and Kashmir (1819). When the foreign minister of Ranjit Singh’s court, Fakir Azizuddin, met the British Governor-General of India, Lord Auckland, in Simla, Auckland asked Fakir Azizuddin which of the Maharaja’s eyes was missing, Azizuddin replied: “The Maharaja is like the sun and sun has only one eye. The splendor and luminosity of his single eye is so much that I have never dared to look at his other eye.” The Governor General was so pleased with this reply that he gave his gold watch to Azizuddin.

Secular Sikh Rule

The Sikh Empire was idiosyncratic in that it allowed men from religions other than their own to rise to commanding positions of authority. The Christians formed a part of the militia of the Sikhs.[citation needed] In 1831, Ranjit Singh deputed his mission to Simla to confer with the British Governor General, Lord William Bentinck. Sardar Hari Singh Nalwa, Fakir Aziz-ud-din and Diwan Moti Ram ― a Sikh, a Muslim and a Hindu representative ― were nominated at its head. Externally, everyone in the Sikh empire looked alike; they sported a beard and covered their head, predominantly with a turban. This left visitors to the Punjab region quite confused. Most foreigners arrived there after a passage through Hindustan, where religious and caste distinctions were very carefully observed. It was difficult for them to believe that though everyone in the Sarkar Khalsaji looked similar, they were not all Sikhs. The Sikhs were generally not known to force either those in their employ or the inhabitants of the country they ruled to convert to Sikhism. In fact, men of piety from all religions were equally respected by the Sikhs and their ruler. Hindu sadhus, yogis, saints and bairagis; Muslim faqirs and pirs; and Christian priests were all the recipients of Sikh largess. There was only one exception – the Sikhs viewed the Muslim clergy with suspicion. Mullahs were not looked upon kindly.The Sikhs made attempt not to offend the prejudices of Muslims, noted Baron von Hügel, the famous German traveller, yet the Sikhs were referred to as being harsh. In this regard, Masson’s explanation is perhaps the most pertinent:

“Though compared to the Afghans, the Sikhs were mild and exerted a protecting influence, yet no advantages could compensate to their Mohammedan subjects, the idea of subjection to infidels, and the prohibition to slay kine, and to repeat the azan, or “summons to prayer”.Hinduism emphasises the sanctity of cows. The ban on cow slaughter was universally imposed in the Sarkar Khalsaji.

The Sikhs never razed places of worship to the ground belonging to the enemy. The Sikhs were utilitarian in their approach. Marble plaques removed from Jahangir’s tomb at Shahdera were used to embellish the Baradari inside the Fort of Lahore, while the mosques were left intact. Forts were destroyed, however these too were often rebuilt ― the best example being the Bala Hissar in Peshawar, which was destroyed by the Sikhs in 1823 and rebuilt by them in 1834.Ranjit Singh’s Empire was secular, none of the subjects were discriminated against on account of their religions. He did not force Sikhism on non-Sikhs and respected all religions.

~ Source: Wikipedia

Waris Ahluwalia on Indian Identity and That Viral Gap Ad

A fixture on New York’s social scene, one of the most photographed men in the city, and widely-celebrated as one of the world’s best dressed, Waris Ahluwalia has built successful careers in designing, acting, and modeling, though he never intended to go down any of those paths. The 39-year old son of Indian immigrants has […]

A fixture on New York’s social scene, one of the most photographed men in the city, and widely-celebrated as one of the world’s best dressed, Waris Ahluwalia has built successful careers in designing, acting, and modeling, though he never intended to go down any of those paths.

The 39-year old son of Indian immigrants has starred in Wes Anderson films, launched jewelry lines, and been the face of major ad campaigns. But it’s his latest project that now takes him back to his country of birth, to find and bring the work of Indian artisans to the rest of the world.

Ahluwalia opens up about his family, developing his sense of identity, and the photos he hopes never surface.

How do you introduce yourself?

It depends on what country it is. So here, in this country, I introduce myself as Waris. But if it’s in Bali, I go by Zebra.

Zebra? Why?

I decided that’s my Bali name.

And if someone asks you, “what do you do?”

I say “about what?” (laughs). You know, it just seems like the harshest question. It happens a lot and I take a lot of joy and time in making it a game to avoid answering the question.

Do you have a hyphenated identity, like a lot of Asian Americans?

Storyteller-Explorer-Lothario? My identities tend to be as vague as possible. I don’t feel the need to self-identify, because it’s complicated.

Where is your family from?

From India, from Punjab. I was born in India as well, and we moved to New York when I was five. My dad passed away when I was 20. I like to say I got my sense of adventure from him. He essentially just picked up his son and wife and moved.

Did you have much of a connection to India growing up?

We didn’t move to an Indian neighborhood. My friends were non-Indians, non-Sikhs. But we spoke Punjabi at home as well as English. We ate at home every day. My culture was intact through my family.

Was it tough to fit in?

Whenever you’re different, your existence presents a challenge for other people. You’re the odd man out. But I think from an early age I was just comfortable with who I was, largely due to the way I was brought up.

What do you mean?

My dad named me after one of his favorite poets, Waris Shah. He didn’t give me a traditional, Indian, Sikh name, which are beautiful names. But it just made an extra point for me. Even within my own community, I didn’t fit in.

Was there pressure to succeed at home?

There was some pressure. It’s not like they said, “do whatever you want!” But I knew what wasn’t right for me. After ninth grade biology class I came home and was like, “Nope! Not gonna be a doctor!”

How did that go over?

My parents were always supportive. It was harder for my extended family to understand. They just saw someone who couldn’t commit to something, which is fair. But I’ve never been closer to my family than I am now. Growing up is a nice thing.

Were you always as put together as you are now?

I probably definitely always had a look. In ninth grade, I remember my favorite thing was my boots that had skulls on them. I went through lots of phases.

Any phases you regret?

I’m gonna stick by my skull boots. It’s not, “I can’t believe I did that.” It’s more, “Thank God cell phones didn’t have cameras then.” I went through one phase, in school in upstate New York, where the only thing to do was go to raves.

Please say there are pictures.

Not that you’ll see. Definitely some pants that were wider than they needed to be. Whatever. I did it. I embrace it. No regrets.

Your Gap ad went viral last year when it was defaced with a racial slur. Did Gap’s response surprise you?

I’m from New York. People write things on subway posters all the time. When that happened, I wasn’t hurt. But I was amazed at the response. I think it was a beautiful thing. What it did was create an opportunity for dialogue and race relations.

You called it a crossover moment – why?

I’ve been relatively unknown in my country of birth for a long time. I was better known in France or Japan than in India. That was new — walking in the airport in Delhi and having people go, “Hey!” That’s been a big shift.

For one of your projects, House of Waris RARE, you hand pick items from all over the world. What led to that?

When I work, I create, I make things. So the idea was to create an experience, to tell stories — the stories of these items and where they come from. This project features craftsmanship from 14 countries. This is about objects to engage with, to learn their history, their stories.

You talk a lot about thoughtful consumption. What does that mean?

Like in our jewelry line with Forevermark, each stone has a marking, a code which allows you to trace it to the mine. You can look at the history of that mine, its track record, its human rights record, its environmental practices. That’s important to me.

The Uncrate India project takes you back your place of birth. What has that been like?

It’s a bit strange. It’s not like going home. New York is my home. But it doesn’t feel like a foreign country either. It’s another home. I do believe you can have more than one home.

What advice would Adult Waris have for Kid Waris?

It’s going to be okay. It’s going to be confusing. But it’ll be fine. And learn to play an instrument.

~ Edited from an interview by Amna Nawaz
~ Source: www.nbcnews.com

Urdu version of Guru Granth Sahib in 2 years for the Urdu Speaking population of the World!

PATIALA: To disseminate principles and philosophy of the Sikh religion among Urdu-speaking population of the world, including over nine crore Punjabis residing in Pakistan, Guru Granth Sahib will soon be published in Urdu language. The translation of the holy book has been done by nonagenarian Devinder Pal Singh Sidhu, from Rampura Phul town of Bathinda […]

PATIALA: To disseminate principles and philosophy of the Sikh religion among Urdu-speaking population of the world, including over nine crore Punjabis residing in Pakistan, Guru Granth Sahib will soon be published in Urdu language. The translation of the holy book has been done by nonagenarian Devinder Pal Singh Sidhu, from Rampura Phul town of Bathinda district, which is being edited by experts at Sri Guru Granth Sahib World University in Fatehgarh Sahib. The university hopes to publish the Urdu version of Guru Granth Sahib within the next 1-2 years in phases. The translated version of the hold book will also contain footnotes detailing meanings of important and difficult words and also explaining their central idea.

“We have got the voluminous translated draft and got its samples checked from a committee of experts of Sikh theology, including Dr Jaswant Singh Neki, who also has deep understanding of Arabic and Urdu languages. They have given their nod saying that the translated draft can be published with some minor changes. It would take us 1-2 years to publish the Urdu version of Guru Granth Sahib,” said Professor Gurmohan Singh Walia, vice-chancellor of the university. Professor Walia said that the draft submitted by Sidhu spans over 32 registers and 16,000 pages and it was translated by him without help from any agency. “He is around 90 years old and retired as a “kanungo” (revenue record keeper). Having served in the revenue department where Urdu and Persian were widely used in official dealings, he is well-versed in these languages and it took him years to translate Guru Granth Sahib,” Walia said.

~ Amaninder Pal Sharma, TNN

Sikh Leaders Come Out Against Opulent Marriages!

Sikh leaders are taking the initiative to curb extravagance at weddings. On Sunday, representatives of 17 gurudwaras met at Khar to discuss ways to do this and put an end to the game of one-upmanship associated with grand weddings among Sikh families. “The meeting was to ensure that people spend less on marriages. These days […]

Sikh leaders are taking the initiative to curb extravagance at weddings. On Sunday, representatives of 17 gurudwaras met at Khar to discuss ways to do this and put an end to the game of one-upmanship associated with grand weddings among Sikh families.

“The meeting was to ensure that people spend less on marriages. These days marriage expenses run into lakhs. We feel the money wasted on fancy weddings should be utilised to better educate and socially uplift the community,” said Pritam Singh, treasurer, Sri Guru Singh Sabha in Khar, where the meting was held.

Sikh weddings have, over the years, grown in grandiosity with members of the community growing richer. The catering rates per plate in some of these marriages are as high as Rs 1,500 to Rs 2,000.

“The trend is to have Mexican, Italian, Thai and Chinese dishes with a large number of sweets added in. However, there isn’t a matching capacity to eat, the result often being a lot of food being wasted. But this splurging, instead of triggering consternation, make many others in the community feel inferior and envious. We are now thinking in terms of introducing a code of conduct where not more than one dal, two/three vegetables, raitas, etc are served,” said Kanwal Nain Singh, chairperson of the trust looking after Gurudwara Kalgidhar Sabha in Dahisar.

Decorations too eat into the purse, say Gurudwara representatives. “There was a time when people conducted marriages spending just a few thousand rupees,” said Avtar Singh Sachdev, president, Khar Gurudwara, who took the initiative in organising the meeting.

“These days, even at gatherings post death (of a person), a number of dishes are served. It’s unnecessary, tea and light snacks should do.”

In the meeting it was decided to approach more Gurudwaras in the city on the issue. They are expected to make announcements at Sunday gatherings and Kirtans to help spread the word among the community.

“In Sikhism, one has to spend 10% of one’s budget for social upliftment. Garib ka mu guru ki golakh (mouth of the poor is coffer of the Guru); that’s what Sikkism teaches,” said Manmohan Singh, secretary, Sri Guru Singh Sabha, central body of all Sikhs. He added: It’s in fact aadesh or order of the SGPC that 5% of the budget should go towards social betterment.”

Source: www.dnaindia.com

First Sikh to play Rugby for Team Canada Wolverines – Gurvinder Singh Kalar

Darpan: Do you remember the Friends episode, in which Ross is invited to play rugby with Emily’s friends Liam and Devon from London? Emily laughs at Ross at the mere thought of him playing rugby, offended Ross asks, “What’s – ah, what’s so funny about that?” Emily replies, “Well I mean, you’re American to start […]

Darpan: Do you remember the Friends episode, in which Ross is invited to play rugby with Emily’s friends Liam and Devon from London? Emily laughs at Ross at the mere thought of him playing rugby, offended Ross asks, “What’s – ah, what’s so funny about that?” Emily replies, “Well I mean, you’re American to start with. You don’t even have rugby here.” Ross yells, “Well, we didn’t have freedom here until 1776 either!” Well, freedom and hockey we have but rugby was always a popular sport within the United Kingdom. But hey, norms are meant to be challenged! Rugby has always been a strong tradition in Spain and France, which rivals American football. Additionally, the sport gained popularity in South Africa, then Australia and New Zealand. Rugby also has a strong hold in Polynesia, Fiji, Samoa and Tonga. Hockey is Canada’s predominant sport, but not anymore! Rugby has been creeping up the popularity ladder over the years. Canada Rugby League’s national team, the Wolverines, represents Canada in international test matches and tournaments – and Gurvinder Singh Kalar is the first Sikh to play for Team Canada Wolverines and to represent Canada internationally in this sport.

Kalar began his rugby career at the age of 13 when he was forced to play rugby by his Grade 8 teacher, as he “one of the bigger kids in school. I played for the first year and I was hooked.” Born in Abbotsford and raised in Surrey, Kalar stands tall at 6’2” and 220 pounds of muscle – he was naturally born to play rugby. Kalar eats, breathes and dreams rugby. He trains all year round, “team training consists of Tuesday and Thursday nights with games on Saturdays. We are expected to be training in the gym and on the track an extra three days a week during the season.” That’s what he calls “light training!” Offseason is when things get tougher, “the real gains in the gym are made offseason where we are in the gym and on the track at least five days a week.”

Kalar also travelled to Australia to play for a year so he could train with the best and be the best. “I learned what professionalism really is. The way the players take the game seriously in training, nutrition and their mental approach. It showed me the dedication required to play at the highest level possible.” With the skill set he was born with and the one that he learnt from his experiences, Kalar knew that playing for Team Canada Wolverines “was always in the back of my mind. I play with and against national team players week in and week out. I knew that there was no reason I couldn’t be right there with them.”

Dedication of this caliber requires inspiration and motivation and for Kalar, his motivation is to simply be the best. Before he made the Canadian national rugby team, he made it his goal “to play at the highest level I am capable of playing and I feel that I haven’t achieved that yet so that’s what motivates me to keep playing.” Now his inspiration, on the other hand, comes from a whole different place. Being the only Sikh playing at the level where Kalar is, there is no such thing as blending in and he proudly states, “It allows me to show what our people can accomplish in anything we pursue.”

Kalar not only represents the Sikh community when he’s on the field but is grateful to his parents Arvinder and Joti and his Balraj Veerji, who “have instilled the strength of the Sikh people in not only me but our entire family and I am lucky enough to be able to show that on the rugby field.” Kalar is honoured to be able to represent Canada and the Sikh community at an international level. Being a role model to adolescents, Kalar aspires others to believe that with effort, time and daring to dream – anything is possible.

Besides playing rugby, Kalar enjoys playing other sports, mostly pick-up games and he has played field hockey for the United Brothers Field Hockey Club. Since fitness is an integral part of his life, Kalar with the help of his family has opened up his own business – Anytime Fitness in Surrey.

Kalar has been humbled by the endless support and genuine blessings he has received. He says, “Our community has shown nothing but support for me and it’s a great feeling to know that Sikhs are making huge strides in playing at the highest levels in all sports.” With great dreams, come great sacrifices and Kalar’s advice to those looking to follow in his footsteps is “just keep at it. There are going to be tough times but the most important thing is for you push past them. It’s always better to be prepared and not get an opportunity than to get an opportunity and not be prepared.”

This year the rugby season has already come to an end, however next year; it is a whole new game! Even though Canada did not qualify for the Rugby League World Cup next year – with Kalar in the running, it’s only a matter of time!

~ Source: www.darpanmagazine.com