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Udham Singh, a revolutionary nationalist, was born Sher Singh on 26 December 1899, at Sunam, in the then princely state of Patiala. His father, Tahal Singh, was at that time working as a watchman on a railway crossing in the neighbouring village of Upall. Sher Singh lost his parents before he was seven years and was admitted along with his brother Mukta Singh to the Central Khalsa Orphanage at Amritsar on 24 October 1907. As both brothers were administered the Sikh initiatory rites at the Orphanage, they received new names, Sher Singh becoming Udham Singh and Mukta Singh Sadhu Singh. In 1917, Udham Singh’s brother also died, leaving him alone in the world.

Udham Singh left the Orphanage after passing the matriculation examination in 1918. He was present in the Jallianvala Bag on the fateful Baisakhi day, 13 April 1919, when a peaceful assembly of people was fired upon by General Reginald Edward Harry Dyer, killing over one thousand people. The event which Udham Singh used to recall with anger and sorrow, turned him to the path of revolution. Soon after, he left India and went to the United States of America. He felt thrilled to learn about the militant activities of the Babar Akalis in the early 1920’s, and returned home. He had secretly brought with him some revolvers and was arrested by the police in Amritsar, and sentenced to four years imprisonment under the Arms Act. On release in 1931, he returned to his native Sunam, but harassed by the local police, he once again returned to Amritsar and opened a shop as a signboard painter, assuming the name of Ram Muhammad Singh Azad. This name, which he was to use later in England, was adopted to emphasize the unity of all the religious communities in India in their struggle for political freedom.

Udham Singh was deeply influenced by the activities of Bhagat Singh and his revolutionary group. In 1935, when he was on a visit to Kashmlr, he was found carrying Bhagat Singh’s portrait. He invariably referred to him as his guru. He loved to sing political songs, and was very fond of Ram Prasad Bismal, who was the leading poet of the revolutionaries. After staying for some months in Kashmlr, Udham Singh left India. He wandered about the continent for some time, and reached England by the mid-thirties. He was on the lookout for an opportunity to avenge the Jalliavala Bagh tragedy. The long-waited moment at last came on 13 March 1940. On that day, at 4.30 p.m. in the Caxton Hall, London, where a meeting of the East India Association was being held in conjunction with the Royal Central Asian Society, Udham Singh fired five to six shots from his pistol at Sir Michael O’Dwyer, who was governor of the Punjab when the Amritsar massacre had taken place. O’Dwyer was hit twice and fell to the ground dead and Lord Zetland, the Secretary of State for India, who was presiding over the meeting was injured. Udham Singh was overpowered with a smoking revolver. He in fact made no attempt to escape and continued saying that he had done his duty by his country.

On 1 April 1940, Udham Singh was formally charged with the murder of Sir Michael O’Dwyer. On 4 June 1940, he was committed to trial, at the Central Criminal Court, Old Bailey, before Justice Atkinson, who sentenced him to death. An appeal was filed on his behalf which was dismissed on 15 July 1940. On 31 July 1940, Udham Singh was hanged in Pentonville Prison in London.

Udham Singh was essentially a man of action and save his statement before the judge at his trial, there was no writing from his pen available to historians. Recently, letters written by him to Shiv Singh Jauhal during his days in prison after the shooting of Sir Michael O’Dwyer have been discovered and published. These letters show him as a man of great courage, with a sense of humour. He called himself a guest of His Majesty King George, and he looked upon death as a bride he was going to wed. By remaining cheerful to the last and going joyfully to the gallows, he followed the example of Bhagat Singh who had been his beau ideal. During the trial, Udham Singh had made a request that his ashes be sent back to his country, but this was not allowed. In 1975, however, the Government of India, at the instance of the Punjab Government, finally succeeded in bringing his ashes home. Lakhs of people gathered on the occasion to pay homage to his memory.

~ Source: http://www.sikh-history.com/

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Offering flowers to a deity is a common practice in our society. Normally, it is done blindly. Special flowers are bought on special or important occasions. One finds several flower vendors near a place of worship and their business is brisk on religious occasions. There were plenty of flowers in my house garden and as a young lad, I loved to offer flowers to my deity. While learning Bhagat Kabir’s Dohe (couplets) in middle school, there was one, which when literally translated means, ‘In every leaf there is life and we are making a mistake when we pluck a flower’. I was gripped by surprise, after having understood the basic concept of Kabir. A soft corner in my heart developed for flowers and plants. When I was a student of architecture in Chandigarh – the garden city – I dreamt of providing plants in every home and making every city, a garden city. Living abroad in green suburbs for three decades has made me a lover of plants and flowers.

Presently in India, flowers are being used mercilessly for decoration, on all sorts of functions. Recently to welcome one politician, 5 tons of flowers were spread in a Gali (lane). On another occasion, 25 tons of rose petals were showered all along the route of a prominent politician during the recent elections. This particular practice is in India only. Once again I refer to Kabir for greater clarity. I was highly inspired by his deep insight and the value he gave to flowers. Eventually this led me search for instructions by other Bhagats, scientists, poets and the Gurus. What they have to say is amazingly simple, practical and for our own good:

ਦੂਧੁ ਤ ਬਛਰੈ ਥਨਹੁ ਬਿਟਾਰਿਓ ॥ ਫੂਲੁ ਭਵਰਿ ਜਲੁ ਮੀਨਿ ਬਿਗਾਰਿਓ ॥
ਮਾਈ ਗੋਬਿੰਦ ਪੂਜਾ ਕਹਾ ਲੈ ਚਰਾਵਉ ॥ ਅਵਰੁ ਨ ਫੂਲੁ ਅਨੂਪੁ ਨ ਪਾਵਉ ॥
ਮੈਲਾਗਰ ਬੇਰ੍ਹੇ ਹੈ ਭੁਇਅੰਗਾ ॥ ਬਿਖੁ ਅੰਮ੍ਰਿਤੁ ਬਸਹਿ ਇਕ ਸੰਗਾ ॥
ਧੂਪ ਦੀਪ ਨਈਬੇਦਹਿ ਬਾਸਾ ॥ ਕੈਸੇ ਪੂਜ ਕਰਹਿ ਤੇਰੀ ਦਾਸਾ ॥
ਤਨੁ ਮਨੁ ਅਰਪਉ ਪੂਜ ਚਰਾਵਉ ॥ ਗੁਰ ਪਰਸਾਦਿ ਨਿਰੰਜਨੁ ਪਾਵਉ ॥
ਪੂਜਾ ਅਰਚਾ ਆਹਿ ਨ ਤੋਰੀ ॥ ਕਹਿ ਰਵਿਦਾਸ ਕਵਨ ਗਤਿ ਮੋਰੀ ॥ (525)

Doodh(u) ta bachhar-ei thanhau bitaar-e-o. Phool(u) bhavar(i) jal(u) meen(i) bigaar-e-o.
Maaee Gobind poojaa kahaa l-ei charaavau. Avar(u) na phool(u) anoop(u) na paavau.
M-ei-laagar b-ai-r-hai h-ei bhu-e-angaa. Bikh(u) Amrit(u)baseh ik sanggaa.
Dhoop deep na-ee-b-ai-deh(i) baasaa. K-ei-sai pooj kareh t-ai-ree daasaa.
Tan(u) man(u) arpau pooj charaavau. Gur parsaad(i) Niranjan(u) paavau.
Poojaa archaa aahe na toree. Keh Ravidas kavan gat moree.

(The calf has contaminated the milk in the teats. The bumble bee has contaminated the flower and the fish the water. O mother! Where shall I find any offering for the Lord’s worship? I cannot find any other flowers worthy of the incomparable Lord. The snakes encircle the sandalwood trees. Poison and nectar dwell there together. Even with incense, lamps, offerings of food and fragrant flowers, how are Your slaves to worship You? I dedicate and offer my body and mind to You. By Guru’s Grace, I attain the immaculate Lord. I cannot worship You, nor offer You flowers. Says Ravidas, what shall my condition be hereafter?)

Bhagat Ravidas in the above hymn finds that there are no worthy flowers for worship. What else can he offer or do? He is crystal clear to offer body and mind to his deity. If we analyze, we find that we have not applied any physical labor or mind to the idea because the moment they are plucked or cut, fragrance and beauty starts fading. Practical service would be planting flowers in the vicinity for fragrance to one and all.

Bhagat Kabir is a very popular saint of the social reform movement. His works are taught in schools for simple wisdom. He explains the importance of flowers in the following hymn:

ਪਾਤੀ ਤੋਰੈ ਮਾਲਿਨੀ ਪਾਤੀ ਪਾਤੀ ਜੀਉ ॥
ਜਿਸੁ ਪਾਹਨ ਕਉ ਪਾਤੀ ਤੋਰੈ ਸੋ ਪਾਹਨ ਨਿਰਜੀਉ ॥
ਭੂਲੀ ਮਾਲਨੀ ਹੈ ਏਉ ॥ ਸਤਿਗੁਰੁ ਜਾਗਤਾ ਹੈ ਦੇਉ ॥
ਬ੍ਰਹਮੁ ਪਾਤੀ ਬਿਸਨੁ ਡਾਰੀ ਫੂਲ ਸੰਕਰਦੇਉ ॥
ਤੀਨਿ ਦੇਵ ਪ੍ਰਤਖਿ ਤੋਰਹਿ ਕਰਹਿ ਕਿਸ ਕੀ ਸੇਉ ॥ (479)

Paatee tor-ei maalinee paatee paatee jeeou.
Jis(u) paahan kau paatee tor-ei So paahan nirjeeou.
Bhoolee maalnee h-ei ai-ou. Sat(i)gur(u) jaagtaa h-ei d-ai-ou.
Brahm(u) paatee Bisan(u) daaree Phool Sankardeou.
Teen(i) dev pratakh(i) toreh Kareh kis kee seou.

(You tear off the leaves, O gardener! But in every leaf, there is life. That stone idol, for which you tear off those leaves, is lifeless. In this, you are mistaken, O gardener! The True Guru is the Living Lord. Brahma is in the leaves, Vishnu is in the branches and Shiva is in the flowers. When you break these three gods, whose service are you performing?)

How true! Brahma – leaves, regenerate oxygen – source of life. Vishnu – branches, complete process of osmosis – life giver. Shiva – flower, procreation – seed multiplies – expands life.

Kabir is very sure that flowers are more important as compared to the lifeless idols. He advocates not to use flowers or leaves for pleasing the deity in the following simple and short statement enshrined in Guru Granth Sahib:

qorau n pwqI pUjau n dyvw ] rwm Bgiq ibnu inhPl syvw ] (1158)
Torau na paatee Poojau na deva. Ram bhagat(i) bin(u) nehphal sewa
(I do not pick leaves as offerings and I do not worship idols. Without devotional worship of the Lord, service is useless.)

Guru Nanak also dispels false prevailing concepts in the following Aarti verse:

DUpu mlAwnlo pvxu cvro kry sgl bnrwie PUlµq joqI ] (13)
Dhoop(u) mal-aanlo pavanh(u) chavro kar-ai Sagal banraa-e phoolant jotee
(The fragrance of sandalwood is the incense, the wind is the fan and all the vegetation are flowers in offering to You, O Luminous Lord!)

Guru Nanak provides us a unique and universal fundamental to save flowers and other natural resources. He composed the above hymn at the famous Jaganath Puri temple, after he saw natural resources being wasted just to please the deity.

Guru Ramdas goes on to add:

ਭਰਮਿ ਭੂਲੇ ਅਗਿਆਨੀ ਅੰਧੁਲੇ ਭ੍ਰਮਿ ਭ੍ਰਮਿ ਫੂਲ ਤੋਰਾਵੈ ॥ (1264)
Bharam(i) bhool-ai agiaanee andhul-ai Bhram(i) bhram(i) phool toraav-ei
(The blind ignorant ones stray in doubt and so deluded, they pluck flowers for worship.)

Bhagat Pipa also echoes the similar feelings when he says:

ਕਾਇਅਉ ਧੂਪ ਦੀਪ ਨਈਬੇਦਾ ਕਾਇਅਉ ਪੂਜਉ ਪਾਤੀ ॥(695)
Kaa-e-au dhoop deep na-ee-b-ai-daa kaa-e-au poojau paatee
(Within the body are incense, lamps and offerings. Within the body are the flower offerings.)

A famous episode from the life of Guru Har Rai is worth mentioning here. While walking in a garden, the young Guru scuffed off and tore a flower with his long tunic (Kaliaan wala Kurta). His grandfather, Guru Hargobind, instructed him to be careful. Later in life, Guru Har Rai established best gardens in his city of residence – Kiratpur. A special herb was grown in his garden, which could save the life of the dying prince Dara Shikoh.

Bhai Vir Singh, the famous writer-poet has expressed his love for flowers in such simple words, which is easy to explain even to a grade VI student. This poem in plaque form is placed at the entrance of Rose Garden in Chandigarh. It should be placed at every flower bed and translated in different languages:

ਡਾਲੀ ਨਾਲੋਂ ਤੋੜ ਨ ਸਾਨੂੰ, ਅਸਾਂ ਹੱਟ ਮਹਿਕ ਦੀ ਲਾਈ
ਲੱਖ ਗਾਹਕ ਜੇ ਸੁੰਘੇ ਆਕੇ ਖਾਲੀ ਇਕ ਨ ਜਾਈ
ਤੂੰ ਜੇ ਇਕ ਤੋੜ ਕੇ ਲੈ ਗਿਓਂ, ਇਕ ਜੋਗਾ ਰਹਿ ਜਾਸਾਂ
ਉਹ ਭੀ ਪਲਕ ਝਲਕ ਦਾ ਮੇਲਾ, ਰੂਪ ਮਹਿਕ ਨਸ ਜਾਈ ।(Bhai Vir Singh)

Daalee naalon torh na saanoo, Asaan hatt mehak dee laaee
Lakh gaahak j-ai sungh-ai aak-ai Khaalee ikk na jaaee
Toon j-ai ikk torh k-ai l-ei gion, Ikk jogaa reh jaasaan
Oh bhee palak jhalak daa m-ai-laa, Roop mehak nas jaaee.

(Do not pluck us off our stem. We have opened a house of fragrance. Even if millions have enjoyed my fragrance, no one goes unfulfilled. If you pluck me from my source, I will be left with you only. And your joy will end in a blink of an eye. My beauty and fragrance will fade away.)

Sir Jagadish Chandra Bose (1858-1937) was a polymath, physicist, biologist, botanist, as well as an early writer of science fiction. He pioneered the investigation of radio and microwave optics, Bose made a number of pioneering discoveries in plant physiology. Using his own invention, the crescograph, to measure plant response to various stimuli and thereby scientifically proved parallelism between animal and plant tissues. He registered extremely slight movements and power of feeling in plants, exemplified by the quivering of injured plants. His books include Response in the Living and Non-Living (1902) and The Nervous Mechanism of Plants (1926).

When we do not follow the fundamental teachings, our entire system gets disturbed. Our cities are devoid of gardens and environment is polluted, for not following Bhagat Kabir and other teachers and guides. Our money is wasted and not utilized for the real and true Sewa (selfless service). We are double losers first by spending for flowers and a few hours later after they wither and emit foul smell, we spend more to clean them. Check with your banker or any one with business sense, whether such an investment will bring any return? Instead of spending thousands of rupees on flowers, why not use that money for an ever green landscape to enjoy? Land for gardening in the temple should not be an excuse. Plant where place is available in the community, village or city. Consult landscape architects, they are growing gardens on roof-tops now-a-days. Every priest should share the message of saving flowers and plants, thereby making city environment healthy.

Kabir and Ravidas refused to offer flowers to the deity but we offer them to our leaders, trucks and tools. Not only that, we decorate the stages and cars with these flowers. Saints, God-conscious persons, scientists, poets and the Gurus have never offered flowers to the deity, nor did they suggest to do so. Let us teach every child in school to save flowers and all natural resources so that they can cherish them when they grow up. Bhagats, learned teachers and the Gurus have ambitiously tried that practice publicly.

I am confident that flowers will not bring any happiness to our deities. On the contrary, the malpractice of offering flowers to them will bring destruction to nature, our surroundings and the environment as a whole.

The Western World is conscious of the greennees. In countries like Great Britain and Spain, people are growing flowers on top of the public transport. Why can’t we Indians bring similar greenery to our cities. This is definitely not impossible. Let the young Indians evaluate and understand their rituals and move up from the bottom of the pollution list:

ਭਰਮਿ ਭੂਲੇ ਅਗਿਆਨੀ ਅੰਧੁਲੇ ਭ੍ਰਮਿ ਭ੍ਰਮਿ ਫੂਲ ਤੋਰਾਵੈ ॥ (1264)
Bharam(i) bhool-ai agiaanee andhul-ai Bhram(i) bhram(i) phool toraav-ei.
(The blind ignorant ones stray in doubt and so deluded, they pluck flowers for worship.)

And when we are blindfolded and don’t follow good teaching, we get worst, our life is messed up.

My experiences through these pictures prove the point.

Let us have a friendly and unpolluted environment. Grow flowers wherever possible, to spread fragrance, especially in your Temple, Gurdwara, Church or Mosque.

Grow plants, which are evergreen and need no or little maintenance.

Consult a landscape architect to grow gardens on roof tops.

Sikhi is a practical-simplified-perfect-way of life.

Guru Granth Sahib teaches us delightful way of living (good+happy).
Great for today, better for tomorrow.

~ by Jasbir Singh
~ Source: Sikhnet.com

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Sikhism preaches INTER-FAITH that BINDS Communities…

SAD to see how Gurdwara Singh Sabha Saharanpur that has been running 3 Educational Institutions benefitting 6000 Muslim boys and girls out of a total of 8000 (with only 68 Sikh Students) has been attacked by inhuman miscreants!

Sikhism is an Inter-Faith that binds communities together.

We bow before and follow Guru Granth Sahib, that has Verses from 5 Muslim Bhagats including Sheikh Farid – Descendant of Prophet Mohammad!

Read more in article published in The Tribune here:

Saharanpur, July 27: Gurdwara Singh Sabha in Saharanpur, which was attacked by miscreants, is known for conducting a lot of philanthropic work, benefiting all communities in the area.

The gurdwara management has been running three educational institutes — Guru Nanak Girls Inter College, Guru Nanak Boys Inter College and Guru Teg Bahadur Public School. The total strength in these institutes is 8,000, of which 6,000 are Muslim boys and girls and Sikh students only 68.

“Nearly 3,000 students are studying in only Guru Nank Girls Inter College. The number of Muslim girl students is 1,800,” said Narinder Kohli, cashier, Gurdwara Singh Sabha.

He said they were planning to open a “degree college” near the gurdwara so that girl students didn’t have to go to another area for higher studies.

Kohli rejected the claims of the administration that a hall was being constructed on the gurdwara premises at 4 am on Saturday when people from the other community attack it.

He said anyone could visit and see whether the work was on or not. He said the pillars of 110 by 115 feet and a portion of the concrete roof of the hall were constructed several months ago.

He claimed the gurdwara management had bought the said 2,850 sq ft land from the son of Mansha Devi in 2001 where the hall was being constructed.

Gurdwara Singh Sabha president Balbir Singh Dhir said Sikhs whose population was about 7,000 in Saharanpur always worked for the betterment of all communities.

Kohli added that the Sabha bought two kothis, namely Pili Kothi and Lal Kothi, both spread in an area of 2,183 sq ft to build a degree college for girls on April 30, 2014.

“The work of demolition was going on of the Lal Kothi. The labourers work only in day time. When the miscreants attacked yesterday morning, no construction or demolition work was going on that time. Miscreants attacked the place of worship.

However, the gate of the Gurdwara was timely locked by sewadar Hardeep Singh and the Gurdwara staff and the devotees were saved,” he added.

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DERBY: The National UK Gatka Championship was held this year in Derby. Sangat TV broadcast-ed the entire event live throughout the day, while Sikh Channel recorded the highlights for a later broadcast.

The President of the Gatka Federation UK and MP candidate for Gravesham, Tanmanjeet Singh Dhesi, singled out the hard work put in by all the Derby organizers in his commentary and closing speech, Rajinder Singh Purewal, Gurdwara President Raghbir Singh, Pyara Singh, Lakhvir Singh, Satpal Singh, and the Derby sangat. He also highlighted the historical importance of Gatka and the need to ensure the youth connect with it in the future.

Tanmanjeet Singh requested all UK Gatka groups to join in the event next year, so that everyone takes Gatka to greater heights together. He added that the choice for the city to hold next year’s championship event had not yet been made and requested expressions of interest from other cities.

Congratulations to Gravesend and Slough Gatka groups for coming first and second place respectively in the men’s final. Gravesend pipped Derby to win the boys final, while Derby won the ladies and most freestyle competitions. With lots of competitive bouts, everyone fought in their best spirits.

The championship was initiated with Kirtan and Kavishri by the youngsters, followed by Ardas and the firing of 5 arrows to commence proceedings. Renowned speakers Bhagwan Singh Johal, and Ranjeet Singh Rana, along with Tanmanjeet Singh Dhesi, provided commentary throughout the tournament. Gurdev Singh Matharu recited a long poem about Gatka, which he had composed especially for these championships.

Many prominent personalities attended, including renowned Punjabi singer Malkit Singh, who encouraged participants and distributed prizes.

~ Source: http://www.sikh24.com/
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Aneel Samra was unable to play soccer because he chose to wear a patka while playing in a minor league soccer league. After the successful media coverage and the petitions running all over with the help of the community we have finally been able to get FIFA to overturn the decision and allow Aneel along with other kids to play with their Patkas.

A number of boys in Montreal-area community of LaSalle have been told they can no longer play soccer because they wear religious head coverings.

Aneel Samra, 17, registered for a house league soccer in LaSalle this year, but last Wednesday, when he went to sign a letter accepting to play by the rules, he was told that he wouldn’t be permitted to play if he wore his turban.

When he refused, his registration fee for the MU 17/18 league was refunded and his season cancelled.

Samra said he has been playing soccer for about 10 years in LaSalle and has always worn his turban. He never had a problem prior to this year.

Samra, who is a Sikh, wears a turban made of thin material that keeps his long hair in a bun. He was told that if he wanted to play this year, he would have to forgot the turban, or to wrap his hair in a hairnet approved by FIFA, the international soccer federation.

“It’s pretty degrading to do that,” he said. “Because the whole point of turban is to cover your head.”

Samra said he has encountered problems with his turban before.

Though he says he is good enough, he never bothered to try out to play on an inter-city team because he knows he wouldn’t be permitted to play with his turban. Earlier this year, while playing for Beurling Academy, where he attends school, a referee warned his coach that the turban was not permitted, but the coach convinced the referee to allow Samra to play anyway.

Samra said he knows international soccer rules don’t allow people to wear turbans, but in the past those rules were ignored.

Samra’s father, Karmail Singh Samra, said he’s considering fighting the ruling, because he believes it is discriminatory.

“If it were dangerous, I would understand, but it’s not dangerous,” said Karmail Singh Samra. “This is discrimination.”

Samra wasn’t the only person told he couldn’t play. His neighbours were also forbidden to play if they wore turbans.

“They’ve been playing since they’re five years old,” said Gurdial Singh, whose 15- and 17-year-old sons were told they could not play. “This is very sad.”

LaSalle minor soccer association president Sofio Pagliaro said all boys who wear turbans have been told they can’t play. He said the association can no longer ignore the rule because the regional body — the Lac St. Louis Regional Soccer Association — told the league that it will enforce the previously ignored rules.

“It’s not up to us,” said Pagliaro. “If we decide to let these players play and a referee from the region comes to ref that game, he is allowed to decline to ref that game, and then we would get fined.

“We feel terrible because LaSalle has a large community of kids who will be affected,” Pagliaro added.

The issue of allowing head coverings in soccer leagues has drawn the ire of religious and human rights groups in recent years.

In 2007, an Ottawa team pulled out of a tournament in Laval after one of its players was asked to take off her hijab.

Last summer, a Quebec referee for the Lac St. Louis Regional Soccer Association was suspended after she refused to remove her head scarf.

The Alberta Soccer Association passed a resolution in 2007 allowing players to wear hijabs while playing. Players in Ontario also are allowed to wear the head covering.

Samra said he doesn’t understand why he’s not allowed to play while wearing the covering.

“I read somewhere that the turban offers an unfair advantage for headers, but if anything, it would be a disadvantage because the ball would bounce in a funny way,” he said.

The rules may soon be changing, at least for women.

The International Football Association Board voted in March to rescind its 2007 ban on women wearing hijabs — a vote set to be ratified in July. It’s not known whether this would also affect men wearing turbans.

Either way, it will be too late to salvage Samra’s soccer season which begins next week.

“I just hope that they change the rule to allow kids with turbans to play, because I just want to play this summer,” Samra said.

~ By Jason Magder, Postmedia News
~ Source : http://www.vancouversun.com

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KUALA LUMPUR: The long-time dream of Amarpal Singh to have his father witness him graduate from medical school was quashed because of the Malaysia Airlines flight MH17 tragedy.

The 22-year-old’s father, Karamjit Singh Karnail Singh, was on board the ill-fated plane as he was returning home from work in Port Harcourt, Nigeria.

“I was praying that it was not my father’s flight… but after confirming it with the airline, my worst fear became true.

“Our family is in disbelief and angry. Why would someone shoot down a plane full of innocent lives?” said Amarpal when met at a sehaj paath (Sikh special prayer for the soul of the departed) held at his family house in Setiawangsa here.

Amarpal said he took up medicine after learning about his father’s lifelong dream of becoming a doctor.

“My father always wanted to be a doctor and he told me how he wanted to save lives. But, he could not be one due to financial constraints.

“I was inspired by him. I wanted him to be there to watch me graduate in two years’ time.

“We were so happy to hear that he was coming to see us. We never expected such a thing to happen,” said Amarpal, who is the elder of two siblings.

Karamjit, 54, was a safety adviser with Esso Exploration and Production, and worked at the Usan oil field in the south of Port Harcourt.

His wife, Harbinder Kaur, 52, said Karamjit was on transit in Amsterdam and had six hours to spare before the flight to Kuala Lumpur.

“He wanted to walk around town. It was his first time in Amsterdam,” she said, adding that she hoped that her husband’s remains could be brought home for a proper cremation.

“Despite the body not being here, our utmost concern is to hold prayers to ensure the peace of the departed soul, as per Sikh tenets.”

Karamjit’s eldest brother, Dr Rajinder Singh, 65, said his brother always put other people’s needs above himself and would go out of his way to help people.

Karamjit was the fifth among six siblings, born to the late Inspector Karnail Singh, who last served at the Tapah police station in Perak.

Meanwhile, one of Karamjit’s bosses, ExxonMobil acting lead country manager Ernest Miller, said Karamjit was a dedicated employee, having served the ExxonMobil group for nearly 30 years.

“Many of us remember his warm and easy-going nature, which garnered him many friends.

“He was a dear friend, colleague and brother to many, and will be deeply missed.”

Karamjit’s paath da bhog (concluding prayers) will be held on July 29 at the Gurdwara Sahib Pulapol in Jalan Semarak here from 9.30am to noon.

~ Source: www.nst.com.my
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NAGPUR: The Indian basketball team had a memorable outing in the recently concluded 5th Fiba Asia Cup in Wuhan (China), as they scripted a historic win over China and gave a scare to World Cup qualifiers Iran, Jordan and the Philippines.

But what soured the campaign was the racial discrimination and humiliation which the team’s Sikh players were subjected to by the organisers of the tournament.

Two Sikh players – Amritpal Singh and Amjyot Singh – were asked to remove their turbans before the start of the match on Saturday, July 12. They were stopped from entering the court moments before India were to open their campaign against Japan.

The match officials informed the players that they were breaking International Basketball Federation (FIBA) rules and were not allowed to play with turbans. Article 4.4.2 of Fiba’s rules states: “Players shall not wear equipment (objects) that may cause injury to other players.” It further says: “Headgear, hair accessories and jewellery are not permitted.”

India’s American coach Scott Flemming’s pleas fell on deaf ears and the duo didn’t figure in the starting five. Only after they removed their turbans were they allowed to play in the first quarter. Despite the humiliation, Amritpal scored a game-high 15 points in the match.

Shockingly, such objections were never raised in the past against Sikhs playing with turbans. “We have always played in turbans, even in last year’s Asian Championship in Manila and also the recently held Lusofonia Games in Goa,” 23-year-old Amritpal told TOI.

“This Asia Cup was a memorable event for all of us. But the controversy left both of us distressed. I wear a turban in practice too, and it was strange to not have it on during the game.”

For 22-year-old Amjyot – India’s consistent scorer in the championship – playing basketball without a turban was a first. “Wearing turban is a part of me. When they told us we couldn’t play with one it felt very awkward. But for the team we decided to play without turbans,” said Amjyot.

Both the Indian players were not allowed to wear the turbans in remaining six matches over eight days. “From the next game onwards we tied our hair with a band and it was really awkward,” added Amjyot.

If the rule is applied in future then India might miss the services of both the upcoming stars or for that matter any Sikh player. Parents of both the players are against their wards playing without a turban. Amjyot said, “My parents have told me to play in India only because here the turban is not an issue. So I will miss playing abroad in future.”

Even coach Flemming was shocked. “I am personally against a rule that infringes on someone’s religious beliefs. A headgear does not cause any harm to others.”

Elaborating the whole incident, Flemming said, “A day before the Japan game I spent a long time making officials understand our point. I finally thought we had got the OK for our players to wear turbans during match. But to my shock just before the start of the match I was told that there is misunderstanding on what we had agreed upon. We were left with no choice.”

He further added, “I would never ask my players to do anything against their religious practices. It was up to them. It was very difficult but I think they both handled it well.”

Surprisingly, Basketball Federation of India (BFI) was unaware of the whole episode even after two weeks. When TOI brought the matter to BFI president RS Gill’s notice he was shocked. Gill, who is also a Sikh, said he was unaware of the episode.

“This is a very serious issue. I will seek the manager’s report immediately and will lodge a strong protest with the governing body, both Fiba Asia and World. I will also follow it up with the ministry of sports and see to it that this never happens again.”

Gill gave example of a Canada-born Sikh player who had raised voice against similar discrimination. “When a Sikh player approached the law of court in Canada against the turban rule the court asked the federation to amend the law. Since then all the Sikh players are allowed to play with their turbans,” Gill informed.

Sports brings people together! Turban is not dangerous!

FIBA STOP Racial Discrimination against Sikh TURBAN. Send your Tweet to @FIBA #LetSikhsPlay

Join us in our petition to bring a change! [button color=”color” size=”small” url=”http://chn.ge/1rws102″ target=”_blank” ] Sign Here [/button]

~ By Amit Sampat, TNN
~ Source: http://timesofindia.indiatimes.com/

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