Thursday, August 09, 2007

Great Article

http://www.sikhchic .com/article- detail.php# q1)

Ek Sikh Barabar Sava Lakh

Sikhs may be just two per cent of India's population,
but in their self-image and deportment, it is as if
they constitute two hundred per cent of India's one
billion. As the saying goes: "Ek Sikh barabar sava
lakh" ("Each Sikh is a Legion"). Even during the worst
days of the Partition, Sikhs never felt insecure about
their religion, as their Hindu counterparts did, and
continue to do.

Why then, does a small, insignificant sect like the
Dera Sacha Sauda, that does not even claim to be Sikh,
get mainstream Akalis and a large number of everyday
Sikhs so hot and bothered? This Baba is no medieval
tyrant and martyrdom of any kind would be thoroughly
wasted on him. He is a minor figure, whose demonising
by the Akalis raised his stature and downgraded their
gurus who gave up their lives in far more glorious

The question then is: How did the Sikhs suddenly turn
so insecure? When did it happen and where were we all
looking? Or did the lights suddenly go off in the
changing room?

The original Panthic Party, which later morphed into
the Akali Dal after 1947, never evinced such worries
either, and those were very difficult times. They
regularly participated with the Congress before
Independence. The party even supplied the Congress
with a stable of leaders, from Pratap Singh Kairon to
Swaran Singh. On election campaigns in undivided
Punjab, the Panthic Party frequently displayed the
Congress symbol along with its own. On no occasion did
any of this to-and-fro movement from the Panthic Party
and back threaten Sikhism. Nor did the Shiromani
Gurdwara Parbandhak Committee declare Kairon or Swaran
Singh, or any of the others who took their political
blood lines to the Congress, apostates or tankhaiyas.
Sikhism had that much confidence.

In 1899, when Sardar Kahn Singh Nabha wrote Hum Hindu
Nahin (We are not Hindus), he did not castigate any
other religion, but just said the plain truth. The
Sikhs were not Hindus and let the record state the
facts. It was not as if he was prompted to write this
tract because of the perceived fear that Hinduism was
eating up Sikhism. In this sense, he was not the
mirror opposite of Swami Dayanand, who took every
other religion, including Sikhism, as a threat to the
Hindu faith.

Nabha's interjection was to remind his readers of the
symbolic energies at the heart of his faith, without
deriding non-Sikhs, nor, even for a moment, hoping to
proselytise other religions to his own. Even the Singh
Sabhas and Chief Khalsa Diwan of that period were
intent on crafting a separate Sikh identity and not in
impressing their own thought prints on their immediate
religious neighbours.

Interestingly, in the sixty years after Independence,
the Akali Dal has never used the Partition to evoke
partisanship the way Hindu parties, and sadly, the
Congress even, have done from time to time. This is
indeed quite remarkable. Sikhs, too, had suffered
along with Hindus in their migration to east Punjab
and beyond. And yet, unlike Hindus, the Partition is
history for Sikhs, and not a source of political

When I was working with re-settled rural Sikh refugees
in Punjab and Haryana, what struck me the most was
that they found my questions, which recalled the
Partition, quite stupid. So many of these Sikhs told
me to move on and not keep looking over my shoulder
for monsters and chimeras of the past.

That was such a relief. Hindu refugees, in general,
were still agonising over the Partition and related
stirring tales of their experiences during those
times. Most of this recall was highly adorned, as my
Hindu respondents in the early 1990s were either
babies or playing in the mud in knickers when 1947
happened. Some post-Partition Hindu families even held
prayer meetings to solemnly remember the day they were
ousted from their homes. I found none of this among
Sikh refugees. It is no surprise then, that even a
sectarian party like the Akali Dal has no use for the
Partition as a leavening political agent.

Later, during the bad days of Khalistan, a large
number of Sikhs felt that they were humiliated by the
Indian state, but on no account did they believe that
their religion was under threat. Khalistanis were, of
course, baying to the contrary from the margins, but
an overwhelming majority of Sikhs did not politically
side with these secessionists, though they were widely
admired for giving the hated agents of the government
a tough time. This is not an "a-ha" moment, for, in
spite of the trauma post-Bluestar, Sikhs were willing
to look ahead the instant Prime Minister V.P. Singh
visited Punjab with a healing balm.

The Khalistani years, if one may call them that,
however demonstrated that in times of crisis, it was
not as if there were Sikhs and Sikhs. Regardless of
caste and origin, all Sikhs came together. This is
where the difference lies when we come to the Sikh
over-reaction to Dera Sacha Sauda. There are now Sikhs
and Sikhs and the lines are drawn along the grooves of

Most of the animus against Baba Ram Rahim came from
the Malwa region of Punjab, where Jat Sikhs are
politically dominant. It does not matter really if
Jats vote Congress today and Akali tomorrow; it would
always be a fight between "lions". Dera Sacha Sauda
trampled on this territory, by bringing in non-Jats to
kick up dust and spoil the Jat-versus-Jat slugfest.

This is why Baba Ram Rahim was so profoundly despised
in Jat-dominated Akali circles. It was not because he
was undermining Sikhism, so much as using his "low
caste" followers to defeat Jats in their own lair that
made Baba Ram Rahim such a hated poster-boy for the
Akalis. If the Congress had won without his support,
that would still have been acceptable.

It is not true, as the Akalis allege, that in the
advertisement put out by Baba Ram Rahim he dressed
like Guru Gobind Singh. His turban did not have a
kalgi (plume), he was stirring Rooh Afza (or
something pink) with a ladle and not with a sword
(which is Khalsa tradition), and furthermore, he was
wearing pink and not blue, not even white. No icon of
Guru Gobind Singh can ever be depicted in that colour.
Chhatrapati Shivaji's popular imagery looks closer to
Guru Gobind Singh than this pink spectacle.

And yet many Sikhs blindly believed the Akalis when
they said that Baba Ram Rahim was imitating Guru
Gobind Singh and thus, mocking Sikhism. The majority
of such Sikhs did not bother to verify the facts, as
they were primed to believe anything against him. It
was their Jatness, not their Sikhness, that Baba Ram
Rahim deeply hurt. In the 1980s, Hindus, too, eagerly
believed the tale that the Anandpur Sahib Resolution
was secessionist. The drive to hate always numbs the
better senses.

At the end of the day, what is most depressing is that
Sikhs are becoming caste-ridden, and more and more
like Hindus. If this trend continues, then Sikhism
will probably find its greatest threat from within and
not from figures clad in baby pink.

Dipankar Gupta is professor of social sciences at
Jawaharlal Nehru University, New Delhi.

[Courtesy: The Hindustan Times]

Tuesday, July 24, 2007

Singh and Kaur Ban in Canada (Immigration)

CALGARY (CBC) - A Calgary woman waiting for her husband to arrive in Canada is upset by a long-standing immigration policy that forces people with the surname Singh or Kaur to change their last names.

Tarvinder Kaur, who is pregnant, said her husband Jaspal Singh's application to become a permanent resident has been delayed for well over a month because of his last name.

He has no choice but to legally change his name in India so he can get to Calgary before she gives birth next month, she said.

CBC News has obtained a copy of a letter sent from the Canadian High Commission in New Delhi to Singh's family stating that "the names Kaur and Singh do not qualify for the purpose of immigration to Canada."

"Why are we needing to make a different last name?" said Kaur. "You choose what your last name is going to be and if it's always been a certain way, then why should you have to change it?"

Traditional Sikh names

Singh and Kaur are common names in the Sikh community. In a tradition that began more than 300 years ago, the name Singh is given to every baptized male and Kaur to every baptized female Sikh.

The names are used differently by different people. Some use Singh or Kaur as middle names, while others use them as their last names.

Karen Shadd-Evelyn, a spokeswoman with Citizenship and Immigration Canada, said the policy preventing people from immigrating to Canada with those last names has been in place for the last 10 years.

"I believe the thinking behind it in this case is because it is so common. [With] the sheer numbers of applicants that have those as their surnames, it's just a matter for numbers and for processing in that visa office."

Citizenship and Immigration Canada says there is no such policy against other common last names.

Kaur, who was born in Canada, says that's unacceptable.

"If it's going to be a standard policy it should be standard with all common last names. Why is it that it's only Singh or Kaur that's being attacked by this?"

Friday, July 13, 2007

Commercialization and Exploitation of Sikhi

An Akhand Paath is being held inside a hospital in Brampton.


An akhand paath is for spiritual fulfillment, to concentrate on bani, to take lahaa from bani.

To me it seems that this Akhand Paath is just so some people in the community can make links with others and show that they have the communities support by bringing out people to an Akhand Paath. It seems like a show. They have made an Akhand Paath into an event.

It makes no sense to bring Guru Sahib to a hospital. Parading around Guru Sahibs saroop to different functions like this for political reasons makes no sense. Where is the Satkar for Guru Sahib?

Hopefully this is not the start of a trend.

Akhand Paath this weekend at new Brampton Civic Hospital
The Brampton Guardian
Wednesday July 11 2007
Staff Report

print this articlePrint this article
email this articleEmail this article
BRAMPTON - William Osler Health Centre Foundation's Canadian Sikh Committee, in association with William Osler Health Centre (WOHC) and the Sikh community will be holding an Akhand Paath Friday, July 13 through to Sunday, July 15 in the atrium of the new Brampton Civic Hospital (BCH).

Doors open for the duration beginning at 5:00 p.m. on Friday, and will remain open until the end of Bhog (concluding ceremonies) on Sunday at 11:00 a.m.

Akhand Paath is the name given to the practice by Sikhs of the continuous recitation without any break of the Guru Granth Sahib Ji, the Sikh scripture, from beginning to end of its 1,430 pages.

It is anticipated that between 5,000 and 10,000 local residents may attend the ceremony over the three days.

Those attending the Akhand Paath at any point over the three days are required to enter the hospital site from Sunny Meadow Boulevard, east of Bramalea Road, and park in the assigned area in the parking garage.

Said WOHC President and CEO Robert A. Richards. "We invite our entire community to come and experience this truly magnificent event."

Saturday, June 23, 2007

True Sewa

Ang 1264 Line 2 Raag Malaar: Guru Ram Das

hir kI syvw siqguru pUjhu kir ikrpw Awip qrwvY ]2]

har kee saevaa sathigur poojahu kar kirapaa aap tharaavai ||2||

To Serve god is to medidate on him. With his kirpa he carries us across and allows us to serve him. ||2||


Without meditating on god all the good deeds we do are just that, good deeds. To make it sewa we must meditate on the lords name.

Monday, May 21, 2007

De Ja Vu? - Are You Ready ?

"This is not at all a good trend," says former Punjab police chief K.P.S. Gill. But in his opinion it is all a predictable consequence of the fact that successive governments at Chandigarh and Delhi "have been overly lenient in dealing with remnant Khalistani elements."

The retired super cop insists that the only way out is for the Centre and the state to take tough action. "Sikhs have never been known to display a mob mentality and if tackled in time, it will not at all be difficult to control the problem," he said, suggesting in remedy, "a few no-nonsense lathicharges to dispel any doubts that the government knows its business."

Failing the firm hand that Mr Gill is advocating Punjab could very easily slide right back into the nightmarish Eighties.

Friday, March 09, 2007

Pirates and Emperors

Friday, February 16, 2007

India A Democracy?

Saturday, February 10, 2007

Sikhs in America

Tuesday, February 06, 2007

Revolutionaries: Malcolm X

Malcolm X started out living on the streets, a life of crime. Trying to be like the white man by straightening his hair. He went to prison and was introduced to the Nation of Islam. When he got out he started preaching against being slaves, he dressed well,and taught the masses to arm themselves to get their rights and be treated properly.

Malcolm X on a trip to the middle east realized the Nation of Islam was teaching the wrong islam, he came back and preached against them, and continued fighting for the rights of the oppressed. He was eventually assassinated.

He dedicated his life to the cause, and he was never afraid to accept his mistakes and correct them. Without Malcolm X leading the revolution on the streets, Martin Luther King could never have achieved what he had. The peaceful protest by Martin Luther King would never had any teeth to it if Malcolm X had not been in the streets and doing the ground work.

Obviously the Americans don't want to recognize Malcolm X because he took an aggressive stance towards them, while Martin Luther Kingtook a more peacful and friendly stance. So now Martin Luther King has his own day, while Malcolm X is forgotten.

This post goes out to Malcolm X, and the vision he had of bringing rights and freeing oppressed African Americans from the evil society which pits people against each other based on race and money.

Thursday, January 04, 2007

Those Americans