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Young actors have been given a rare opportunity to dress up in British World War One uniforms and re-enact the real life experiences of Sikhs who fought during the conflict for a new film, being released on Friday 4th July 2014.

“Indians in the Trenches” depicts the real life stories of those from the subcontinent who left their villages in 1914 to fight in a faraway land for the first time. The film uses the original letters sent from the trenches of France and Flanders to delve into what the Indian soldiers felt and experienced at different key points during the four-year war.

It’s the first time a Sikh re-enactment has taken place in Britain, and the first time the original writings of those who fought have been enacted and captured on film. Around 126,000 Sikhs fought during the conflict in every arena of the war – from the western front to Mesopotamia; and their contribution is all the more remarkable when considered that despite being only 2% of the Indian population at the time they made up 20% of the fighting force of the British Indian Army.

The letters contain a strong belief of their faith and identity. One Sikh soldier wrote “It was my very good fortune to be engaged in this war. We shall never get such another chance to exalt the name of race, country, ancestors, parents, village and brothers.” while another Sikh remarked “We are fortunate men to have been able to join in this great war. We will do our best to uphold the family traditions and the reputation of our tribe.”

But the experience for the Indians was also very harrowing as they faced the harsh realities of the conflict during the winter of 1914 without proper warm kit. One Sikh soldier remarked “The guns fire all day like the thunder in Sawan. The heaven and earth are undistinguishable and at night there is a regular Diwali festival.”

Speaking about the film, director Jay Singh-Sohal said: “This has been a fantastic way of highlighting the Indian contribution during the war through real life letters and experiences. The Sikh story itself is inspiring because of the overwhelming contribution this small community made to the war effort, and this is reflected in that a quarter of Indian gallantry awards were given to this martial race. It’s something people today should not forget.”

This was the first role for aspiring young actor Pavandeep Singh Sandhu (pictured above), who plays the role of cavalrymen Bhaga Singh says: “It’s been a really exciting opportunity to portray this role, especially as Sikhs made such a dramatic impact during the course of the war. It makes me feel proud that our forefathers made this sacrifice. To delve into the psyche of the soldiers enabled me to appreciate what they went through – and be inspired by it.” The film is being released on the online film site and broadcast on British television as part of efforts to raise awareness during the centenary commemorations of World War One.

The team will then be working alongside members of the Armed Forces to create a national memorial to remember the sacrifices of Sikh soldiers.

~ by Dot Hyphen Productions ~ hardgill@gmail.com
~ Source: www.sikhsatwar.info
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Guru Har Gobind Sahib Ji, (Punjabi: ਗੁਰੂ ਹਰਿ ਗੋਬਿੰਦ ਸਾਹਿਬ) also Saccha Padshah (ਸੱਚਾ ਪਾਦਸ਼ਾਹ “True Emperor”) (5 July 1595 – 19 March 1644). According to another tradition, he was born on 5 July 1595. He was the sixth of the Sikh gurus and became Guru on 25 May 1606 following in the footsteps of his father Guru Arjan Dev. He was not, perhaps, more than eleven at his father’s execution. Before ascension, he nominated Guru Har Rai, his grandson as the next Guru of the Sikhs.

Early years

He put on two swords: one indicated his spiritual authority and the other, his temporal authority. (‘miri’ symbolizing temporal power and ‘piri’ symbolizing spiritual power).He built the Akal Takht, the Throne of the Almighty. Guru Har Gobind ji excelled in matters of state, and his Darbar (court) was noted for its splendour. The arming and training of some of his devoted followers began, the Guru came to possess seven hundred horses, and his Risaldari (army) grew to three hundred horsemen and sixty gunners in the due course of time. Additionally, five hundred men from the Majha area of the Punjab were recruited as infantry. Guru Har Gobind built a fortress at Amritsar called Lohgarh “Fortress of steel”. He had his own flag and war-drum which was beaten twice a day.

Personality

The Guru was a brilliant martial artist (shastarvidya) and an avid hunter. Guru Hargobind encouraged people to maintain physical fitness and keep their bodies ready for physical combat.

Relations with Jahangir and wars with Mughals

The reasons for Guru Har Gobind to arm his followers were many. Both externally and internally, the situation was changing. The Guru had to adjust his policy to the demands of the new environment. Sikhism had developed its organisation mostly during the tolerant days of Akbar. Akbar had never interfered with the development of Sikhism. He had even helped the Gurus in various ways. But the execution of Guru Arjan at the hands of Jahangir and imprisonment of Guru Hargobind definitely showed that sterner days were ahead. The policy of mere peaceful organisation no longer sufficed. Both Guru Arjan had foreseen and Guru Hargobind also saw that protecting the Sikh community without the aid of arms was no longer possible. Guru Hargobind accumulated a stable of eight hundred horses and three hundred mounted followers constantly attended to him. A guard of fifty-six matchlock-men secured his safety in person.

Jahangir could not tolerate the armed policy of Guru Hargobind and consequently imprisoned him. The main reason for leaving him after years was that there were a lot of reports from across the length and width of the country that people were against the throne due to the popularity of the guru, as well as the unjustified martyrdom of the fifth guru. A lot of people were following Sikhism, and there was a possibility of a coup if the Guru was not released at the earliest. As it is, there were 52 Hindu kings in the Gwalior prison at that moment, the policies of Jahangir against the local majority people were oppressive in nature. Therefore, the situation compelled him to order release of Guru Hargobind and save the throne.

During the reign of Shah Jahan, relations became bitter again. Shah Jahan was intolerant. He destroyed the Sikh baoli at Lahore. The quarrels between Mughal officials and the Sikhs originally started over hawks or horses, but subsequently led to risings on a large scale and were responsible for the deaths of thousands of persons on both sides. Battles were fought at Amritsar, Kartarpur and elsewhere. Guru Hargobind defeated the Imperial troops near Amritsar. The Guru was again attacked by a provincial detachment, but the attackers were routed and their leaders slain. Guru Hargobind grasped a sword and marched with his devoted soldiers among the troops of the empire, or boldly led them to oppose and overcome the provincial governors or personal enemies.

A childhood friend of Guru Hargobind, Painde Khan, whose mother had been the nurse of the Guru, had become his enemy. The cause given, in some accounts, was a valuable hawk of a follower of the Guru which was taken by Khan, and when asked for, was resented by him. Other accounts note Khan’s vanity and his pride. This opportunity was used by Mughal officials, who saw Guru Hargobind as an ever-present danger. Painde Khan was appointed leader of the provincial troops and marched upon the Guru. Guru Hargobind was attacked, but the warlike apostle slew the friend of his youth, with his own hand, and proved again a victor.

Effects

During the era of Guru Hargobind, the Sikhs increased greatly in number, and the fiscal policy of Guru Arjan and the armed system of Guru Har Gobind had already formed the Sikhs into a kind of separate entity within the empire. The Guru was not unconscious of his latent influence, but in his private life never forgot his genuine character, and always styled himself Nanak, in deference to the firm belief of his Sikhs, that the soul of their great teacher was alive in each of his successors.

Guru Hargobind had no regard for idol worship. One of his followers cut off the nose of an idol; on complaints from various neighboring chiefs, he summoned the Sikh to his presence; the culprit denied the act, but added, ironically, that if the idol bore witness against him, he would accept punishment willingly. “O fool,” replied the chiefs, “how will the idol speak?” Replied the Sikh, “If he can’t save his head, then how will he avail you?”

~ Source: wikipedia.org
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The Times of India as also the Center for Global and Intercultural Study (CGIS) of the University of Michigan carried articles on the “Langar Class” as TOI puts it as a program in examining the Langar of Harmandar Sahib (Harmandir Sahib Project) as a ‘model of holistic and coherent action’.

Over the next few weeks we will present before the SikhNet Sangat the various aspects of the Global Engagement program, the cultural and personal experiences and views of the participants often forgetting ‘distinctions of class, caste, gender, age, and even faiths’.

Jun 9, 2014: Starting June 8, 13 students from the University of Michigan (UoM) are spending a month in Amritsar to learn about sustainable nourishment through the langar at the Golden Temple.

Students from different cultural and academic backgrounds will prepare the food in the kitchen that feeds 60,000 mouths a day.

The langar is a historically sustained nutrition programme that is important for the study of sustainable living, especially because it is not government sanctioned but instead based on a foundation of volunteerism.

The University of Michigan wants to make India a major partner, given its growing importance on the world stage and has begun with the study of community nourishment at the Golden Temple. According to Jasprit Singh, professor, College of Electrical Engineering and Computer Science, UoM, the students wish to study and participate in langar as an “engineering challenge” and explore the motives of the volunteers, 75% of whom are not Sikh.

The students had been preparing since January to ensure a smooth transition into Indian culture without disturbing it. Once they return, they are going to replicate the langar model to prepare a community meal for 10,000 people to be showcased at the university.

“Whereas in the past the West tended to teach other cultures how to live, now the focus is shifting and cultures are learning from each other. There is a growing acceptance to a two-way flow of information between developed and developing countries. Especially in the case of sustainability, developed countries can learn lessons from developing ones,” says Singh.

The article as published by University of Michigan

Center for Global and Intercultural Study (CGIS), University of Michigan

Prof. Jasprit Singh has been updating us on his GIEU cohort’s experiences in Amritsar, India.

Every single day, over 40,000 people enjoy a free, delicious, and nutritious vegetarian meal in Harmandar Sahib (‘The Golden Temple’), Amritsar, a six-hour train ride from Delhi. People voluntarily switch from being served to serving, eliding distinctions of class, caste, gender, age, and even faiths – although the meal takes place in a temple, participants are of many and varied belief systems and most of the volunteers are not Sikh. Sitting together on a jute runner on the floor, people share a common meal whose roots extend more than 400 years.

This GIEU program is examining the Langar of Harmandar Sahib as a model of holistic and coherent action. Students trace food from farm to mouth in order to tackle issues of food sustainability as well as serve in the community kitchen in order to learn how to cook at such a massive scale. Prof. Singh is especially focused on asking how the vocabulary and practices that may be culturally rooted in the land (the Punjab in India), the religion (the Sikh faith), and the culture (of India, where the concept of karma and its understanding flows through each person, even if the interpretations of karma may vary) be transformed for other lands and people and cultures.

The Center for Global and Intercultural Study (CGIS) was founded in July 2009 to provide a wide variety of global engagement and learning opportunities to the University of Michigan community. CGIS programming serves students with diverse academic interests at international and domestic sites on every inhabited continent.

~ Source: timesofindia.indiatimes.com

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