Sikh Student assaulted in OZ

Venkatesan Vembu / DNA
Friday, June 12, 2009 11:12 IST

Melbourne: Race-based violence against Indian students in Australia spread to Adelaide, when a 22-year-old Sikh student was taunted and beaten at a mall on Thursday. "He was out with friends at Rundle Mall when a Caucasian teenager picked on him and taunted him about his turban," Federation of Indian Students of Australia (FISA) founder Gautam Gupta told DNA.

The student suffered face injuries and had a tooth dislodged. Vikram Madan, president, Indian Australian Association of South Australia, said the student suffered a minor fracture to his jaw and a broken rib.

The 17-year-old Caucasian was arrested and charged with assault. South Australian premier Mike Rann called the incident a "disgrace". "It would be madness for anyone to think that racial violence is acceptable in our community," Rann said. He assured international students they were welcome to state educational institutions.

Federal education minister Julia Gillard on Friday joined state-level ministers in condemning the "violent incidents and problems that international students have experienced in Australia in recent times".

The government announced the establishment of an international student taskforce to develop strategies to support the welfare of international students.

Indian community representatives in Adelaide met on Friday evening to discuss the recent attacks on Indian students. They urged Indian students not to retaliate, as happened earlier this week in Sydney.

Shere Panjab Shaheedi Football Tournament

Please fill in the registeration form and email it to the given address - bssf@live.co.uk - (state, "football tournament" and "team name" in subject box.

1984 RALLY - 7TH JUNE 2009 LONDON

1984 REMEBRANCE RALLY IN CENTRAL LONDON -

Over 25,000 People attended including members of the Tamil community, who are also fighting for a independent Tamil Nation in Sri Lanka, just like Sikhs in Punjab.

Sikhs are shown protesting at Trafalgur Square against the attack on Sri Darbar Sahib and Sri Akal Thakt Sahib in June 1984.

Plycards for Shaheed Singhs of Babbar Khalsa and Bhai Gajinder Singh (founding member of Dal Khalsa) were seen in large numbers.

The U.S. Army Rejects the Sikh Identity

On July 26, 1948, President Harry Truman officially desegregated the United States Armed Forces. In his Executive Order, the President promised equality of treatment and opportunity for everyone who chooses to serve. Today, 61 years later, his promise is broken.

On April 14, 2009, the Sikh Coalition launched a campaign to end the ban on Sikhs in the U.S. Army. The Coalition is acting on behalf of two Sikh army recruits – Captain Kamaljeet Singh Kalsi and Second Lieutenant Tejdeep Singh Rattan – who are being forced to choose between their religion and their service.

Please sign petition - www.sikhcoalition.org/army.asp

American Sikh Kirpan victory

The entire California State Assembly yesterday passed a proposed law that would train law enforcement personnel about Sikhs and kirpans. The bill now goes on for a vote by the California State Senate, and then to the Governor's Desk to hopefully be signed into law. Yesterday's Assembly vote passed 59-0. Extensive advocacy efforts led by the Sikh Coalition and local sangat members resulted in bipartisan support of this legislation.

Should it become law, this would be the first law specifically pertaining to the kirpan in the United States. The California State Assembly, and Assemblymember Warren Furutani in particular, should be commended for their hard work and pioneering spirit in passing this bill.

AB 504

The proposed law (AB 504) would create and include training about the kirpan in the state curriculum for law enforcement officer training. The bill states explicitly, "It is the Legislature's goal to promote education and awareness of the carrying of the kirpan by Sikhs in California." The training would advise officers about "how to recognize and interact with persons carrying a kirpan."

The legislation arose out of a number of Sikhs being arrested for carrying kirpans because police mistakenly believe them to be in violation of concealed weapons laws. Such arrests violate Sikhs' rights and are a waste of taxpayers' money. Our hope is that being educated about the kirpan and its religious significance will decrease the number of wasteful arrests.

Assemblymember Warren Furutani: A Champion for California's Sikhs

The bill was introduced by Assemblymember Warren Furutani (D-Long Beach) in February 2009. Since then, Assemblymember Furutani and his staff have worked tirelessly with the Sikh Coalition and local Sikh activists to ensure that the bill is a priority for the legislature and for the California Asian Pacific Islander Legislative Caucus. Under his guidance, the bill passed unanimously through both the Public Safety Committee and the Appropriations Committee of the State Assembly. We thank Assemblymember Furutani for his strong leadership on this issue.

Numerous Sikhs have also contributed to the passage of this bill. Over 150 people emailed their local assembly person to ask for support over the past week. The Coalition would also like to thank Nitasha Kaur Sawhney, Niranjan Khalsa and Darshan Mundy, each of whom took the time to personally meet with members of the Assembly asking them to support the legislation.

Next Steps

The bill will now make its way to the Senate side of the legislature. There, it will first be voted on by the Public Safety Committee and then by the Appropriations Committee before making it to the Senate floor for a full vote in September. If the bill is passed by the Senate, it will end up on the desk of Governor Schwarzenegger to be signed into law!

For more information about AB 504, or to join our lobbying efforts for this bill, please email us at legislative@sikhcoalition.org.

Further attacks on Sikhs in Australia

Source:The Sikh Times

A Sikh Gurdwara has been vandalised in Shepparton, a small town 90km north of
Melbourne, Australia.

A young Sikh man was also attacked, Nardeep Singh, a 20-year-old from Ludhiana, he was attacked by five people because he refused to give them money; one of them stabbed him in the chest. Nardeep is a student of nursing at the Chisholm Technical Institute.

Racist graffiti and swastikas were scribbled on its walls, eggs thrown at it and the fencing around the Gurdwara smashed by a car. On Tuesday, another Indian student was stabbed in the chest by a box-cutter knife on his way to college in east Melbourne, TOI has reported

Meanwhile, Australia set up an inquiry committee to look into the attacks even as Union minister for overseas Indian affairs Vayalar Ravi said his ministry would prepare and maintain a register of all Indians studying abroad and streamline campus placements to foreign universities.

Sikh group takes out genocide remembrance march in Amritsar

Amritsar, June 3- ANI: Sikh radicals on Wednesday took out a 'genocide remembrance march' in Amritsar to mark the start of events linked to the 25th anniversary of Bluestar the military operation.

The focus of the march was to demand a memorial for those who lost their lives in the Operation Bluestar of the Indian Army.

"We are demanding a memorial for those who lost their lives in Operation Bluestar. Seven year back the Shiromani Gurdwara Parbhandhak Committee had announced that they will erect a monument in the memory of those who died during the operation," said Harnam Singh Dhooma, Chief, Damdami Taksal Bhindranwala, a radical Sikh Group.

Security forces had launched a campaign codenamed "Operation Blue Star" in 1984 to flush out a Sikh militant leader Jarnail Singh Bhindranwala and several of his followers, who had taken shelter in amritsars Golden Temple.

Bhindranwale was one of the main architects of militancy in Punjab, which saw nearly 3,000 people lose their lives to regular bombing of buses and markets.

Political Prisoner Bibi Parveen Kaur Finally Released from Jail

Friday 15th of May 2009
Panthic Weekly News Bureau



AMRITSAR SAHIB (KP)—Prominent Panthic organizations expressed prayers of gratitude and [[ardas] after the release of Bibi Parveen Kaur, who was held as a political prisoner by the fascist machinery of the Punjab and Haryana Police. Bibi Parveen Kaur was arrested in March of last year by the Punjab Police under the command of the present Akali Government in relation to a baseless case fabricated by the Haryana Government. The Sikh community has been campaigning for her unconditional release since she was taken into custody.

The case against Bibi Parveen Kaur remains pending, but her release on bail has led her family to finally breathe a sigh of relief. At the age of 19, Parveen Kaur's arrest last year was highlighted in an alleged attempt to assassinate Gurmeet Ram Rahim, head of the Sacha Sauda cult. As per usual practice with political prisoners in India, she was quickly labelled a terrorist by the government. However, as published by the Panthic Weekly previously, it was nothing that Parveen had done—in fact, it was the background of the family that she comes from.

Background of Bibi –The cause of her arrest

Bibi Parveen Kaur comes from a meek but extraordinary family. As with many Sikhs, her family converted to Sikhi from Islam—not centuries ago, but very recently. It was barely twenty years ago when her uncle Bashir Mohammed turned Lachman Singh gave up his job as a Punjab Police cop and joined the Babbar Khalsa and served under the leadership of Shaheed Bhai Sukhdev Singh. Bashir’s job was initially to spy on the Jathebandi based in Pakistan, but after coming in contact with the genuine Gurmat based righteous lifestyles of Singhs, Bashir could not resist adopting the way of life bestowed by Guru Gobind Singh Ji.

Bashir’s honest involvement in the Jathebandi led to many Panthic victories during the 80s and 90s and consequently led to the downfall of the Punjab’s Nazi regime of that time. Bashir spearheaded many campaigns and brought to justice genocidal individuals who had illegally and immorally caused the deaths of thousands of innocents. It was due to the growing influence of Lachman Singh that led Sikhs, Hindus, Muslims and others to truly dwell in peace despite the horrendous activities of the Punjab Police.

Obviously the growing popularity of Lachman Singh did not earn a great place in the wicked minds of Punjab Police officials. Sukhdev Chahal, a DSP in Punjab, was especially not gratified by the growing peace in Punjab as he was the one who supervised Bashir’s activities when initially hired by the Punjab Police. Growing rancor consequently led to the bloody murder of Lachman Singh in a brutal manner when he, along with his wife and unborn child, were murdered in their sleep by a troop of policemen in Calcutta.

As the incident had taken place outside of Punjab, several newspapers highlighted the unjust action by the Punjab Police in its true light. Punjab Police’s true face was exposed in front of the mass media, which also led to the arrest and dismissal of many officials. However this did not satisfy or hide the thirst for blood of the main culprits as they continued their oppression, especially targeting family members of Bhai Lachman Singh and family members of Jathebandi Singhs.

Old Wounds – SAD and Congress Show Their Colours

Thankfully for both of these organizations, the epic of true Panthic demonstration was halted, but the legacy the freedom fighters left behind has continued to haunt these men even today. As stated inside Gurbani, the ‘kooreyaars’ (wrong-doers) mingle and continue to spread. After the early 1990s, there has been a rise in cults and deras in Punjab—supported by both Shiromani Akali Dal (B) and Congress. The same organizations once again came forward to save the Sacha Sauda cult of Sirsa when Sikhs and other communities came out into the streets to protest against Ram Rahim’s activities.

It is possible that the concern of anti-Sikh organizations is not the dera itself, but the large bank of votes that comes along with it. To win the support of the cult's followers, both parties have tried to express their support in different forms. Badal, being in control of Punjab, currently has left no stone unturned as his party has favoured arrests and even murders of innocents to gratify the Dera officials. The story of Bibi Parveen Kaur is the same with Badal and the Congress having picked old wounds to satisfy new lords.

Demonstration of Panthic Spirit by Bibi Parveen Kaur

Bibi Parveen Kaur was a regular 19 year old college student when she was picked up and put behind bars in a fabricated case. Despite being held for over one year, she did not come under the impression of falsehood. Her struggle for justice included several hardships and days of hunger but she did not incline to commit any dishonesty to save her from the hardships.

The same spirit was demonstrated by Bibi Parveen Kaur in all her court hearings. After finally being released, Bibi Parveen Kaur reached Sri Darbar Sahib (Amritsar) and Akal Takhat Sahib to offer her ardas along with her family members. She was joined by several other eminent leaders of various organizations. She was stopped at various villages by local residents to honour her for her courage and Panthic dedication. Bibi Parveen Kaur also paid obeisance at various other Gurdwara Sahibs.

In an interview with the press, Bibi Parveen Kaur labelled the time spent in prison as “unforgettable memories.” She shared some of the hardships faced in jail, at the hands of the police. As Bibi Parveen Kaur is free from the shackles of crooked cops and political prison, the Panth needs to unite to ensure her case is fully withdrawn and an apology is tendered. At the same time, we should not forget that six other innocent Singhs are still being held in the Haryana based Karnal Jail in the fabricated case by the Punjab and Haryana Police.

1984 Rally Flyers

Please Print, copy and distribute in your local gurdwara every sunday. Copy both onto a A4 word document and then cut into A5 after printing.



RALLY FOR JUSTICE

SUNDAY 7TH JUNE 2009

25 years of Rape, Murder and Torture...
25 years of Silence...
25 years of waiting for Justice...
25 years and we still have not had our voices heard...
This year make a Difference
Rally for those who do not have a Voice...
Rally for those who have suffered in Silence...
Rally for those who are still being tortured in Prison cells...
Rally for those who are still waiting for their Loved ones to return home...

RALLY FOR JUSTICE
PROGRAMME:GATHER FOR RALLY AT HYDE PARK (REFORMERS TREE) From 11.30am
REMEMBRANCE MARCH THROUGH CENTRAL LONDON TO TRAFALGUR SQUARE 1.30pm – 4.30pm

For more info contact: bssf@live.co.uk



RALLY FOR JUSTICE

SUNDAY 7TH JUNE 2009

25 years of Rape, Murder and Torture...
25 years of Silence...
25 years of waiting for Justice...
25 years and we still have not had our voices heard...
This year make a Difference
Rally for those who do not have a Voice...
Rally for those who have suffered in Silence...
Rally for those who are still being tortured in Prison cells...
Rally for those who are still waiting for their Loved ones to return home...

RALLY FOR JUSTICE
PROGRAMME:GATHER FOR RALLY AT HYDE PARK (REFORMERS TREE) From 11.30am
REMEMBRANCE MARCH THROUGH CENTRAL LONDON TO TRAFALGUR SQAURE BETWEEN 1.30pm 4.30pm
For more info contact: bssf@live.co.uk

Mission Statement of BSSF

Our Mission

We are a Student body for British Sikhs, with the aim of bringing out a well directed and organised voice of the future generations and work to see through a healthy and diverse breed of committed, honest and sincere leaders for our Panth.

We aim to have an active and vocal presence in all British Gurdwara’s leading to a collection of young Sikhs able to manage and progress our Gurdwara’s to becoming open centres of spiritual learning and a place to collect the Panthic spirit and direct it to a meaningful outcome. We will take keen interest in Panthic affairs abroad, but will be mainly concentrating our efforts in Great Britain.

We hope to attend to issues of concern for young Sikhs and find collective and permanent solution whilst bringing together those unaware of our glorious history and Unparallel teachings gifted from our Guru’s.

Chaupai Sahib Jaap In Smethwick

Date: 30 May 2009
Time: 05:10 - 21:10
Location: Guru Nanak Gurdwara
Street: High St, Smethwick
Town/City: Smethwick, United Kingdom
Phone: 07878760899
Email: info@chaupaisahib.org

In order to support this aim, The British Sikh Student Federation along with Kaurageous and The Sikh Naujawan Academy will be hosting a 12 hour Chaupai Sahib Jaap on Saturday 30th May 09 at Guru Nanak Gurdwara, High St, Smethwick from 5am till 5pm followed by Katha, Kirtan and Kavishiri.

Please take out the time to attend and support this event.

for Rauls and more info call:
07878760899/07763608328

200 Years of British - Sikh Relations

United Kingdom: Sikh letter to Gordon Brown expresses anguish with Govt. policies Affirms Sikh connection with Scottish, English and Welsh peoples Two hundred years of British-Sikh relations, has been marked with a striking letter to the British Prime Minister.

The six page letter from the Sikh Community Action Network (Slough), expresses Sikh anguish and opposition to British Government policies which are ‘socially sectarian’ and directly in conflict with ’community cohesion’. It describes current Government policies as ‘divisive, discriminatory and polarising’ against the Sikhs, English, Christian, Scottish, Welsh, Italian, Greek, Hindu, Jewish, Gujeraati and other communities. It says these policies as ‘socially destructive’.

The letter expresses Sikh appreciation of the many benefits life in Britain has provided for the 700,000 British Sikh population. It highlights the substantial military, social and economic contribution Sikhs have made to Britain. It speaks of the “proud and positive connection between the Panjaabi-Sikh, Scottish, English and Welsh peoples.”

It positively stresses the core values of citizenship of responsibility, self-initiative and social action which have driven the Sikh migrants and future generations in Britain. The letter further stresses how the British Government has failed to acknowledge and support the Sikh contribution to Britain, and has simply taken it for granted.

It speaks of the disproportionate and sectarian appeasement of voices within the Muslim population, and the complete marginalisation of Britain’s other communities – English, Scottish, Gujerati, Italian, Greek, Christian, Hindu, Jew, Welsh. “We need to see policies and action which decisively include and empower these diverse communities as part of a collective vision for Britain; rather than the divisive, sectarian and polarising policies of favouring one community over the rest.”

The Sikh Community Action Network says, the letter is designed to bring to the public fore, on this historic 200 year anniversary (25th April 2009), the need for the British government “to stop taking active, successful, forward moving communities for granted. These communities are the core of Britain and its social and economic strength. They are fed up with the slumpish and sectarian policies of a misguided and expedient government.”

Two hundreds years of British-Sikh relations occurred on 25th April 2009, representing the anniversary of the signing of the historic Treaty of Amritsar between the Sikh Government of Panjaab and the British Government in 1809. See www.anglo-sikh.blogspot.com

On the historic two-hundred year anniversary of British-Sikh relations, a Sikh group has written also written to Queen Elizabeth, requesting quantification of various Sikh national artefacts and sacred scriptures confiscated during the British Raaj.

In a three-page letter, the Sikh Community Action Network (Slough), celebrates the ‘rich and eventful’ British-Sikh relationship over 200 years, since the signing of the Treaty of Amritsar in 1809 between the Governments of Panjaab and Britain.

The letter states that: “Across the UK, within the custody of your royal family, royal castles, museums and government bodies, there is an immense range of unquantified and unidentified cultural property belonging to the Sikh nation.”

The letter requests attention to the diverse range of Sikh national property taken from Panjaab following its imperial conquest and subjugation by Britain in 1849. The letter refers to many sacred scriptures, swords and artefacts of various kinds being held within royal castles and royal venues, including Windsor Castle, the official residence of the Queen.

The letter seeks a full quantification of all Sikh national property confiscated and brought to Britain during the British Raaj, and access to these items by Sikh representatives.

The Sikh Community Action Networks, says: “This will be a major positive step, in taking forward British Sikh relations. We are confident that Queen Elizabeth will appreciate our desire for access to these national treasures, which define our history, spirituality, ethics and way of life.”

The letter, also, refers to the letters, diaries and writings of the first Sikh in Britain, Maharajah Duleep Singh. He was the child-king of Panjaab, deposed after the British conquest in 1849. In 1854, at the age of 5-6 years circa, he was brought to Britain as a subject of Queen, Victoria – Empress of India. He was nurtured as a royal gentleman, under the authority of Queen Victoria. He spent portions of his childhood and young years at Windsor Castle. His quest for his past, resulted in him returning to Panjaabi-Sikh culture and seeking to restore the independence of Panjaab. Over the course of his 55 year life, this first Sikh in Britain undertook many written communications with Queen Victoria directly and with the British Government Ministers, about his affairs as a ‘protectorate’ of Britain and his conflicting desire to return to Panjaab and restore his country’s independence. Many of these writings are contained within the archives and stores of Windsor Castles and other royal venues.

Finding Sikhi In Ireland

Dublin, Ireland: Dinesh Singh listened to the drumbeat and soaked in the energy. He then steadied his wooden stick, slapped his thigh and struck at his opponent. Their sticks clacked. He stepped back, twirled his wooden weapon with one hand and hit again with sudden speed, left, right and center. Singh, 27, wearing a long white tunic and a saffron turban, was performing the gatka, an old battle-tested ritual that originated in India, at a temple in the heart of this capital city of Ireland.

Ireland’s history is almost synonymous with Catholicism, but for Singh, this is the land where he first discovered Guru Granth Sahib, the sacred Sikh scripture, on the very day the Irish celebrate for the advent of Christianity in Ireland.

Singh, a former Hindu who lived in India most of his life, embraced Sikhism in Ireland thanks to St. Patrick’s Day.

Like many South Asians looking towards the West for better opportunities, Singh, then known as Dinesh Kumar, arrived in Dublin five years ago from a small city in Haryana, India. He started working as a deputy manager at a supermarket. Two years later, a friend from India introduced him to the Sikh community at Gurudwara Guru Nanak Darbar, a temple in Sandymount, Dublin. The friend was a non-Sikh, but in awe of the gatka, and the shabads– hymns recited by the Sikhs. He often visited their temple to watch and participate. Kumar too developed an interest in the rituals and started accompanying his friend regularly. The temple also gave Kumar an opportunity to play a South Asian musical instrument he was good at, the tabla, which consists of a pair of small drums.

On 17th March, 2007, the Sikh Community of Dublin performed for the first time in St. Patrick’s Day parade. Kumar had been practicing the gatka with the Sikhs for a while now, so he also took part. He even grew a small beard for the role.

When the performance was over, he shaved his beard off. But this caused him a great deal of uneasiness.

“I felt really ashamed that I was just showing myself to be a Sikh for performing in the parade,” he said. “I felt like I was lying to myself.”

A couple of months later, there was a multicultural festival in Dunleary. The Sikh community performed again and so did Kumar. But this time when he kept a beard, he pondered deeply over its significance in Sikhism.

“The beard grows and you cut it and again it grows,” he thought. “So if it is going to grow, why cut it. Let it grow.”

This was his moment of epiphany. He converted to Sikhism, changed his last name to Singh and never shaved again.

Singh has been a Sikh for two years now. He visits the Sandymount temple twice a week, helps prepare food in its spacious kitchen and distributes it as a langar in a religious practice that promotes equality and hospitality.

“Now I feel like I have an aim in life,” he said. “I have to follow my gurus (spiritual guides). Following them gives me happiness. And when I do keertan (recitation of hymns), I get a feeling like I’m flying somewhere.”

He still practices the martial art, or gatka, that inspired him to embrace Sikhism. What he had demonstrated a short while ago, he explained, was a very small version of the real performance that took place on St. Patrick’s Day. Not only did the gatka entertain the crowd, accompanied by jubilant drumbeats, but also served as a sacred reenactment of the battles fought by the Sikhs in 17th century India.

Singh went back to India in July 2008 to meet his family after three and a half years. Not knowing that he had converted, they were shocked to see him in a turban and a beard.

He recalled their reaction and smiled. “I have the best parents in the world. They were taken aback, but they soon understood that this was what I wanted.”

His sister, however, said that she wouldn’t see his face again if he didn’t shave.

“I said ‘okay, whatever,’” he laughed. “After just one hour, she was okay. She’s my sister after all.”

The only aspect of his previous life stopping him from fully assimilating is his name, ‘Dinesh,’ which means ‘Lord of the Day’ in Hindu mythology. He was stopped twice by immigration officers in India for having a beard and turban, but a Hindu name. Upon returning to Ireland, he asked his Sikh friends to suggest a new first name. For now, he is leaning towards ‘Jarnail,’ the Punjabi translation for ‘General.’

For Singh, Ireland will always hold a special significance. This is where he found his true calling.

“I have sangat (company) here,” he said. “I learnt keertan here. I prefer to live here and serve my guru my whole life.”

Laughing at the wild prospect of finding Sikhism in Ireland through St. Patrick’s Day, he said, “It’s just destiny. I had to be a Sikh. It doesn’t matter if I spent 22 years in India being Hindu. I am a Sikh now. That’s destiny.”

Source: Maria Tirmizi

Uk Sikhs Demand Bullet Proof Turban

Sikh police officers in Britain want the government to develop bullet-proof turbans to allow them to serve as firearms officers without having to remove their headwear, it was reported yesterday.

Sikh officers are exempt from a legal obligation to wear crash helmets because of their religion's requirement to wear a turban, but this means they cannot wear the protective headgear of firearms officers.

Inspector Gian Singh Chahal, vice-chairman of the newly formed British Police Sikh Association, said the Home Office needs to make provisions for Sikhs to recognise their role in the police force.

"Sikh officers have been prohibited from becoming firearms officers because our religion does not allow us to remove the turban," he was quoted as telling the journal Police Review. "We would like to follow any opportunity where we could manufacture a ballistic product, made out of a synthetic fibre, that would ensure a certain degree of protection, so Sikh police officers could take part in these roles." (AFP)

Sant Ji Message - 25 years on!!!!

1984 FREEDOM & REMEMBRANCE RALLY

Sikhs and UK Census 2011

Jagdeesh Singh


The Sikh Community Action Network based in Slough, UK has been relentlessly engaging the UK government’s Office of National Statistics for inclusion of Sikhs as a separate Racial group having a distinct ethnic identity. As the British government and its statistical arm is obfuscating facts and prevaricating on the issue, Jagdeesh Singh writes a scathing review of the government’s approach.

As such an effort has implications in many other parts of the world, the World Sikh News presents these arguments for a wider debate on the subject.


The issue of whether 'race' or 'ethnic' should be used, is already resolved and settled by law. It is not a matter for bureaucrats at the Office of National Statistics or for behind the scenes government policy-makers to change the definitions that the law places on these terms for the purposes of public administration.

Under Section 3 of the Race Relations Act 1976, 'Racial groups' is the key legal phrase. Under this statute:

"Meaning of “racial grounds", “racial group" etc.

— (1) In this Act, unless the context otherwise requires—

“racial grounds" means any of the following grounds, namely colour, race, nationality or ethnic or national origins;

“racial group" means a group of persons defined by reference to colour, race, nationality or ethnic or national origins, and references to a person’s racial group refer to any racial group into which he falls.

(2) The fact that a racial group comprises two or more distinct racial groups does not prevent it from constituting a particular racial group for the purposes of this Act."


The landmark Mandla v Dowell Lee case, which massively clarified English law on the subject of 'racial group', determined that Sikhs are a full-fledged and distinct ethnic group; and, therefore, automatically by that reason, a distinct 'racial group' in UK law. It declared that Sikhs are "more than just a religion" and a distinct 'ethnic' community, by reason of several substantive factors - common history, common religion, common social values, common lifestyle, common geographical origins, common experiences, leading to a profound sense of community amongst them.

This primary legislation has been interpreted, clarified and applied by judicial case law, time and time again, the lead case being that of Mandla v Dowell Lee adjudicated upon by the House of Lords in 1983. Since then, there have been a string of legal judgements with respect to 'racial groups' and 'ethnic', applying public law with regard to Sikhs, Jews, Gypsies, Rastafarians, Pathans, Scottish, English and more.

The Office of National Statistics mandated to carry out the Census and the Government is duty bound by the same law, as the rest of us are in the UK. They don't have some special bureaucratic exemption, or special policy opt-out. Unless of course, if they want to supercede all this existing law by a brand new piece of legislation which matches their current muddled and confusing practice.

As the definition confirms, colour, race, nationality or ethnic or national origins, are the key aspects to determining whether a human group is a 'racial group' in society. Not individual lay or bureaucratic perceptions.

'Racial group', in UK law, has a distinctly different meaning to the common, lay understanding associated with biological difference. Needless to say, it is the law that is supreme and applicable in public administration, and not the perceptions or conceptions of bureaucrats and government policy makers. Government policy, unless expressed through direct and substantive overriding legislation, is subject to lawful adjudication. This is vividly demonstrated in High Court judicial reviews. The judicial overturning of the Government discriminatory policy on Gurkha settlement in the UK is a recent case in point.

The landmark Mandla v Dowell Lee case, which massively clarified English law on the subject of 'racial group', determined that Sikhs are a full-fledged and distinct ethnic group; and, therefore, automatically by that reason, a distinct 'racial group' in UK law. It declared that Sikhs are "more than just a religion" and a distinct 'ethnic' community, by reason of several substantive factors - common history, common religion, common social values, common lifestyle, common geographical origins, common experiences, leading to a profound sense of community amongst them. Mandla v Dowell Lee is a fabulously well reasoned and coherent piece of judicial judgement, which clarified a great deal without political partisanship. It establishes a stable and rational definition of 'ethnic', which all social groups, not just Sikhs, can ably draw upon.

The muddling of 'racial' and 'ethnic' by the British Office of National Statistics is plainly irrational and unprofessional. It reveals a deliberate ignorance on their part or a hidden but deliberate desire to obstruct the Sikh case.


The muddling of 'racial' and 'ethnic' by the British Office of National Statistics is plainly irrational and unprofessional. It reveals a deliberate ignorance on their part or a hidden but deliberate desire to obstruct the Sikh case. It serves no public good and simply serves the internal interests of the bureaucratic mind-sets who want to keep their 'one size fits all' methodology intact and unaltered.

When the ONS says “proportion of ethnic (they mean racial) Sikhs who may have identified as having no religion is likely to be very low”. How do they arrive at this opinion? Can they explain? The less than 300,000 quantity of Sikhs identified in the 2001 census, is a highly likely misrepresentation of the actual number of Sikhs in the UK. The single 'religion' question is an administrative distraction (as well as suspicious political ploy) in the process of determining the number of ethnic Sikhs.

The current usage of 'ethnic' in public administration is wholly dysfunctional, unrepresentative and distorted. It does not confirm with lawful criteria. A judicial review of this whole area would expose this public administration fiasco.

There is a series of case-law on the subject of 'ethnic' and 'racial group', of which the Mandla v Dowell Lee remains the prime starting point. This set of case law, would discount groups like Chinese, Afghan, Bangladeshi, Indian, Pakistani and other such politically constructed categories, from being recognised as 'ethnic' as they lack the core defining ingredients set out in Mandla v Dowell Lee: common geographical origin, common social values, common religion, common history and common feeling of community. It is precisely for this reason that a number of groups, like 'Muslims' and 'Rastafarians', have been discounted in UK judicial law as not qualifying as an 'ethnic' group. For example, another case law had held that Scots are not an ethnic group, but instead a 'nationality'.

The battle for Sikh ethnic recognition, triggered by the Mandla v Dowell Lee case in 1983, has been long and hard for the Sikhs in Britain. Successive governments have continued to ignore the Sikhs as an official, distinct part of the population; inspite of their massive contribution to the UK and their more than obvious visible presence in significant numbers.


Like the Gurkhas, we feel gravely let down, by the government of a country we have given so much to. I wonder whether we would have been treated so dismissively by individuals like Sir Winston Churchill and Gladstone, who had much more positive regard for Sikhs than the current leaders.

The law is distinctly on the side of the Sikh argument, that, they, as all other ethnic groups like them (Kurdish, Polish, Greek) should be accorded due recognition in public administration. The Sikhs have undergone multiple knock-backs to their legally-founded case. The continuum of muddled and whimsical official responses is both cruel and demonstrative of a very sinister and politically entrenched policy of non-recognition of Sikhs. Whatever positive arguments the Sikhs put forward, including the mammoth contribution of Sikh groups to the ONS consultation some years ago, it is plain that the current Government is set on a hardened policy of ignoring the Sikhs on this issues, as well as others.

The current attitude of the ONS as can be understood from their correspondence is full of confused and muddled arguments which Sikhs have been receiving from the government and its arms, for the last 15 years. It represents direct and indirect racial discrimination against the Sikh community, and does very little to persuade the Sikh community that the ONS or the government is genuine about this issue. It's obstinate and irrational refusal to change position, is hugely alienating to Sikhs.

Like the Gurkhas, we feel gravely let down, by the government of a country we have given so much to. I wonder whether we would have been treated so dismissively by individuals like Sir Winston Churchill and Gladstone, who had much more positive regard for Sikhs than the current leaders.

There is a conscious government avoidance of according the Sikhs the status of an 'ethnic' group, as that creates profound difficulties for its relations with the Indian government as were noted after the Mandla v Dowell Lee ruling.

It will be interesting to witness the 2011 Census when it does take place. I for one will not be participating in a dysfunctional and discriminatory public exercise. How can any Census be meaningful and properly representative in its information gathering, when it excludes and denies whole sections of the population by design? Such a Census is not fit for the purpose it was meant to achieve and amounts to grievous waste of public resources and deliberate mis-accounting of the population. It is plain maladministration.

Jagdeesh Singh of Sikh Community Action Network may be contacted at animalspirit2002@yahoo.co.uk

21 April 2009

Sikh Students Federation Protest in Punjab University

New BSSF Hoodies

Please reply to bssf@live.co.uk if you are interested in buy a hoody online or at a future event, different colours and sizes will be avalible.

50 firefighters battling to save East End’s major Sikh Gurdwara Sahib
Tagged with: sikh temple uk

Before & After picture of Gurdwara Sahib

Before & After picture of Gurdwara Sahib

United Kingdom: Shocked worshippers have been arriving from all over London to witness the tragic blaze that is sweeping through a major Sikh temple in the East End. Many have been close to tears watching the flames sweep through the upper floor of the ornately decorated Gudwara Sikh Sangat with its classical pillared entrance.

More than 50 firefighters have been called to the sangat at Harley Grove in Bow where fire broke out at 2 pm. Ten emergency crews have been mobilised so far to tackle the blaze which has been out of control on the first floor of the temple, after the Fire Brigade received several 999 calls at 2.10pm.

Thermal imaging cameras were being used to search the premises for anyone still inside the two-storey house of worship. “It is s difficult to watch because we know what is in the temple (referring to Sri Guru Granth Sahib),” said one worshipper arriving in Harley Grove after spotting a pall of smoke several streets away.

“We know what’s inside the temple. All the holy books are being destroyed. “It is like one of my gods are burning down—we worship our holy books as steps to God.”

sikh-gurdwara-2A women’s function was being held on the first floor where the fire broke out. The 10 women managed to get to safety in the street as the flames swept through the building.

One of the women in who was in the temple was reported to have seen a man in the building before the fire was spotted. One eye-witness contacted by the East London Advertiser, Peter Footman, guv’nor of the Coburn Arms pub close by, said: “I can see out the window one big white plume coming over the houses.”sikh-gurdwara-3

Another publican, Sarah Jesson, assistant manager at the Morgan Arms, said: “There’s lots of smoke and huge flames coming out the top of the roof.” Police have closed off the turning off the main A11 Bow Road while fire crews tackle the blaze. Video can be seen here.

Source: Gemma Collins, eastlondonadvertiser.co.uk

Fabricated Kirpan Case Haunts Sikh Community Two Years Later

Friday 13th of February 2009
Panthic Weekly News Bureau

TORONTO, Canada (KP)— Another kirpan case has reached the court in Montreal, and this time a thirteen year old Sikh student is accused of allegedly using his kirpan to threaten his classmates. It is believed that the case should follow precedent set in the case filed earlier in 2006, which was awarded in favor of another Sikh Student.

Renowned lawyer Julius Grey, who successfully defended Gurbaj Singh in 2006, has again taken up the kirpan case this year. Julius Grey believes that the Sikh student has been framed in this case and he has not violated the law in any way. He denied the allegation of the Sikh Student pulling out his kirpan, saying that the Sikhs are barred from unsheathing the kirpan in public.

Grey held that the only time the Sikh Student had unsheathed the kirpan was when asked by the police and when school officials forced him to show it after the alleged incident took place. In contrast, the school is pushing the case as a clear incident of assault.

Julius Grey said that the two classmates who were blaming the Sikh student wanted to teach him a lesson as they held a personal grudge against him. The story was clearly fabricated and then reported to the principal who, without investigating the case, reported it to the police.

Observers say that xenophobia has steadily been on the rise in Quebec. Some in the province are still getting used to the influx of immigrants, other Canadians and non-French speakers. Customs and religious beliefs that they do not understand are often shunned and outlawed without an attempt to create understanding and cross-cultural communication.

The Sikh community stands united with the young Sikh Student. They are condemning the case and seeing it as a fabrication by the police to “get back to the Sikhs” as they lost the landmark case in 2006 against Gurbaj Singh, alleged Manjit Singh, a local, well renowned leader of the Sikh community.

UK's Sikh Youth Group Promoting RSS & Hindu Sanatanist Websites

Friday 13th of February 2009
Panthic Weekly News Bureau

LONDON (KP)— A UK Sikh youth group under the name of ‘Project Naad’ has been discovered to be supporting the Rashtriya Swayamsevak Sangh, a fundamentalist Hindu right-wing nationalist movement that has and plans to further distort Sikh history and religion and claims that Sikhs are Hindus. Worryingly, this group claims to be providing resources and materials to promote the Sikh religion to Sikh youth and non-Sikhs in colleges and universities. The same group is involved in the discredited ‘Sikh Student Camp’ (Chigwell, England), in which last year they were group leaders and also were invited to deliver a talk to naïve campers.

In July 2008, Panthic Weekly exposed Project Naad for supporting the Dera Sacha Sauda cult, who has mercilessly murdered innocent Sikhs, and for writing against the Sikhs who seek justice. Further to this, in September 2008, Panthic Weekly exposed some of the subtle anti-Gurmat propaganda contained within the Project Naad leaflets, articles and statements by them on Sikh forums. This week, Panthic Weekly exposes and highlights how this small group of UK youngsters in Sikh guise are aligned to anti-Sikh elements and promote their ideology via their website, internet forums, social-networking sites, university Sikh societies, and the Sikh Student Camp (Chigwell, England).

"they (Project Naad) are openly promoting the so-called Sanatan Sikhi ideology and RSS sites on their own website"

Promotion of anti-Sikh groups by Project Naad had already been raised as a concern by Sikhs on internet forums in the past. Project Naad members replied on these forumsm including our own, in support of Radha Soamis, Namdharis, Nakli Nirankaris, and Dera Jhoota Sauda. Now it appears that they are openly promoting the so-called Sanatan Sikhi ideology and RSS websites on their own website.

Project Naad's official site contains links to Sanatan Hindu and RSS websites





It is clear by now that Project Naad supports the widely discredited Sanatan view of Sikhi that is propagated and supported by UK Nangs (fake Neo-Nihangs) and the RSS. Panthic Weekly urges the UK Sangat to be cautious of this and other anti-Panthic and anti-Gurmat groups targeting the youth and wider Sangat through discreet Parchar on the Internet, universities, and particular camps.

Related Articles:

Exposé: Project Naad's Anti-Gurmat Views on Relationships
http://www.panthic.org/news/129/ARTICLE/4327/2008-08-29.html

Is Project Naad now supporting Dera Jhoota Sauda Sirsa Cult ?
http://www.panthic.org/news/123/ARTICLE/4247/2008-07-25.html

Takht Sandesh Seeking involvement in Community Services

Friday 13th of February 2009
Panthic Weekly News Bureau

AMRITSAR SAHIB (KP)—Passing a sandesh to the entire Sikh Nation, Singh Sahib Giani Gurbachan Singh, appointed Jathedar, appreciated the commitment of the Sikh Community in its devotion to different kinds of volunteer services associated with Gurdwaras, but at the same time, he called for involvement in other services in the larger community such as blood, organ and eye donations. The sandesh was passed from Sri Akal Takht Sahib this past week when Giani Gurbachan Singh appealed to the Sikh Community to take part in the upcoming blood donation camp at Takht Sri Anandpur Sahib.

Singh Sahib Giani Gurbachan Singh declared in the press note that the blood donation camp is going to be organized at Takht Sri Anandpur Sahib on March 10th and several Panthic organizations will be taking part. The entire program will be held under the guidance of Akal Takht Sahib and the involvement of the entire community is greatly needed.

In the press note, Giani Gurbanchan Singh pressed upon the fact that ardas of ‘Sarbat da Bhala’ (well-being for all) will only be complete after the Sikh Community participates in these endeavors in a large scale. At the same time calling for participation in such events, Giani Gurbachan Singh also highlighted the importance of taking part in Panthic matters as well. According to the press note, ‘Panth Ki Jeet’ or victory of the Sikh Nation will only be possible by overtaking these services.

MIRI PIRI DARBAR

Nearly 70% of youth in Punjab are in the grip of drugs

News Source: www.punjabnewsline.com

NAWANSHAHR- Thursday, 25 December 2008: Even as nearly 70 per cent of youth in Punjab is reported to be in the grip of drugs, being smuggled, as per a secret report of state police, by well-established and well-connected people in the state, very few among the DCs, SSPs, civil surgeons and the director, social security and welfare, Punjab seem to be interested in controlling the drug menace.

As per a copy of the letter procured under RTI Act by general secretary of a local NGO, Human Empowerment League of Punjab (HELP), Parvinder Singh Kittna, after ten months of an order by PSHRC, only the SSPs of police districts of Tarn Taran, Bathinda, Mansa, Ferozepur, Ludhiana, Sangrur, Fatehgarh Sahib, Gurdaspur, Mohali, Hoshiarpur, Muktsar, Faridkot, Khanna, Batala and Jagraon and DC of Ropar and Civil Surgeon of Sangrur have so far sent their reports to ADGP,IVC-cum-Human Rights, Punjab regarding the smuggling and menace of drugs in their districts and the steps being taken by them to control the menace. It needs to be mentioned here that following a news-items published in the media, HELP, on November 28 last year, had approached the Punjab State Human Rights Commission seeking directions to the state police to initiate strict action against those involved in the murky business of drugs in Punjab which was fast becoming a threat to human life in the state.

The PSHRC, on January 3, had directed the state DGP to "take appropriate action" in the matter under intimation to the Commission as "it is definitely concerned with this menace which is blooming amongst the children and in a rapid manner threatening the life of the youth of the State of Punjab." "Such illegal activities are required to be discouraged and controlled with an iron hand and it is the primary duty of the State to ensure that every source of smuggling of drugs into Punjab from various states should be effectively curbed," had maintained the PSHRC in its order. Following the directions of PSHRC, the ADGP, IVC-cum-Human Rights, Punjab, on February 5, had asked all the DCs, SSPs, CSs and the Director, Social Security, to send their reports/comments to his office so as to enable it to proceed further in the matter.

On July 18, HELP had again approached the DGP to know the details of action and directions by him in the matter, besides seeking a copy of the report which he (DGP) had sent to PSHRC. Now, the ADGP, IVC-cum-Human Rights, in his letter dated November 17 has reported that a complete report would be sent to PSHRC only after the receipt of reports from all the districts. HELP which has lamented the nonchalant attitude of the state bureaucracy in such a serious matter as the menace of drugs has questioned the need to seek reports from the districts when the police itself had already a "secret report" containing information on the suspected people and their activities on the issue. The report was even reportedly submitted to the CM and other top echelons of the government. "Based on its report which had even specific names and addressed of those suspected to be in the business of drug smuggling, the state police chief, instead of writing to the district heads for further reports, should have immediately tightened noose on the drug traffickers", maintained Kittna who has demanded making public the top secret police report in the interest of the state.

-By Verinder Sareen

Dream IT, achieve IT! Rural Sikh girl shows the way

News Source: sikhsangat.org

Amritsar, Punjab: “I want to do something significant for my state Punjab after completing my study in UK”. These were the words of Jasvir Kaur, a Sikh Punjabi girl, who left for UK on a scholarship, provided by University of WolverHampton, to pursue her higher studies.

Belonging to a middle-class family, Jasvir is a role model for students who dare to dream big and then work towards it with unflinching devotion.

Hailing from a remote village, Kotli Than Singh, near Jalandhar, she completed her basic studies from a government school in her village. She never wanted to stop right there.

She had a dream, to go to college and pursue a career in IT sector. But she did not know how to achieve it as she was well aware of the fact that her father, with his mediocre earnings, would not be able to afford her studies.

However, the ray of hope came in form of Prof Harbans Singh Bolina, who spotted her outside the office of principal of Lyallpur Khalsa College, Jalandhar.

The philanthropist not only sponsored her three-year education but was also offered his valuable guidance to the girl. And indeed Jasvir did not disappoint him.

She is one of the two students from Punjab who have been selected by the delegates of University of Wolver Hampton, who were here to meet the Chief Minister, who had urged them to provide scholarships to bright students who hail from a weak economic background.

Jasvir has been picked up for MSc (Computer Science) course and will get a scholarship of Rs 8lakh. Before leaving for UK from Amritsar, she gave all credit of her success to Prof Bolina.
Article Date: January 12th, 2009

Next Meeting

BRITISH SIKH STUDENT FEDERATION

After a successful first meeting at Woolwich Singh Sabha Gurdwara Sahib in Woolwich, South East London, we have decide to hold our next meeting at Guru Nanak Gurdwara, Sedgley Street, Wolverhampton.

Date: 01/02/2009

Location: Guru Nanak Gurdwara, Sedgley Street, Wolverhampton.

In this meeting we will discuss and finalise the below mentioned points:

1. Review of the 4-point plan that was passed at the last meeting by the 15 attending members.
2. Finalise date and location of launch event in March.
3. Finalise Speakers and programme for March launch.
4. Declare which Gurdwara have shown interest and support, plus where support can be gained.
5. Set up a interim committee to officially run Federation affairs until a proper leadership structure is agreed upon.

Please do attend and bring friends with yourself.

Transport can be arranged by contacting: 07891160081 – Gagandip Singh

History of Sri Dasam Guru Granth Sahib Ji

Sri Dasam Granth Sahib
About the Dasam Granth

At present there is considerable controversy surrounding the authorship of parts of the collection of the writings of Guru Gobind Singh, the Dasam Granth. The history of this scripture is as follows:

The collected writings of Guru Gobind Singh are known as Dasam Granth ("Scripture of the Tenth Guru"). The writings of the poets in his court comprise a different scripture, known as Vidiya Sar ("Pool of Knowledge"). According to a famous history of the Sikhs written in 1843, Suraj Prakash ("Rising of the Sun"), 52 scholar-poets and 7 pandits always lived in the court of Guru Gobind Singh Ji. The writings of the poets were written on paper in fine script, and according to Suraj Prakash, the weight of this Vidiya Sar was "9 maunds."

On the night of 5 December 1705 AD, Guru Gobind Singh left his court in Anandpur, after a long siege by Hindu and Muslim armies. During this departure, the Guru's possessions, including both the Dasam Granth and Vidiya Sar, were carried away by the strong current of the flooding Sarsa stream. However, in those days it was customary to make copies of Guru Gobind Singh's writings and the writings of the poets. In addition to the 52 poets and 7 pandits, 39 scribes had lived in Guru Gobind Singh's court. Because of the faith of his devotees, copies of Guru Gobind Singh's writings always exceeded those of the poets, and these copies were kept safely with many devotees.

After Guru Gobind Singh left his mortal body in 1708, religious-minded people began trying to take care of his writings. First of all, Bhai Mani Singh Shahid (martyr), who was at that time Head Priest at Amritsar and also a great scholar, with great efforts collected the writings of Guru Gobind Singh and compiled one copy thereof.

Bhai Kesar Singh Chhibbar–whose family had been diwans (administrators) of the Gurus, including his great-grandfather who was diwan of the Seventh, Eighth, and Ninth Gurus, whose grandfather and father were diwans of Guru Gobind Singh, and who himself attended Mata Sundri Ji (wife of Guru Gobind Singh)–has written in his 1769 book known as Bansavalinama Dasan Patshahian Ka ("Lineage of the Ten Kings"), "This book which contained the life stories of avtars was compiled by Bhai Mani Singh. He provided travel expenses for various people. One Sikh brought a large amount of cash. That cash was used by Bhai Mani Singh to make payments to the Sikhs for expenses in searching for the writings of Guru Gobind Singh."

Only Mata Sundri, Bhai Mani Singh Shahid, and Bhai Shisha Singh (who stayed with Mata Sundri in Delhi and was compiling the Dasam Granth) can know about the authenticity of Dasam Granth. Later, Baba Deep Singh Shahid, Bhai Sukha Singh, and many other religious workers collected the writings of Guru Gobind Singh and edited the Dasam Granth. Among those birs (copies) of Dasam Granth, those written by Bhai Mani Singh Shahid, the one in the library of Sangrur, and the one in Moti Bagh Gurdwara, Patiala, are at present kept safely. The Dasam Granth preserved at Patna Sahib, the birthplace of Guru Gobind Singh, is also famous. But in these Dasam Granth birs, the banis (sacred writings) are not written in the same order, nor is their number equal. The reason is that as and when the devotees found copies of the writings, they included them in their collections. Those who had greater means for making these collections were certainly more successful in collecting more banis. But from those birs, many banis are the same and appear to be written from the same one source. It was due to the unavailability of proper means of collection that there were differences in the size and shape of the birs. At first people called the collection Bachittar Natak. Later is was known as Dasmen Patshah da Granth. But now the Holy Book is called Dasam Granth.

Bhai Desa Singh, known as "Rahitnamiya" (writer of a famous Rahitnama, or ethical code, of Sikhs), son of Bhai Mani Singh Sahid, has written in his Rahitnama,

I had a vision of Guru Gobind Singh.
He said from his mouth:
"Oh Sikh, listen to what I say:
In the beginning I wrote Jaap,
Then I uttered Akal Ustat–
This is like the recital of Vedas.
Then I wrote Bachittar Natak–
In that the story of the Sodhi lineage is told.
Then two Chandi Charitras were compiled
And poets appreciated the poetry in them.
Then I recited Giyan Prabodh ["Source of Knowledge"]
I described that, and all the wise people ???understood.
Then came the stories of the 24 Incarnations,
Then the Masters of Datta Taraye [a saint who ??had 24 masters] were told,
Then Bachittar Bakhiyan ["wonderful descriptions"] were made;
Those were also called one scripture.
If a fool reads them, he becomes wise.
Then in Shabd Hazare the stories of all kings ??were told.
Then 404 Stories were made;
They described the guiles of women [and men]."

In the years after the passing of Guru Gobind Singh, the Sikhs were engaged in battles and struggles, due to which they could not prepare the Dasam Granth in proper form. With the beginning of the Singh Sabha movement in the late nineteenth century, scholars directed their attention toward the religious scriptures and Sikh history. The Gurmat Granth Parcharak Sabha Amritsar collected 32 copies of the Dasam Granth. After five years of deliberations in the second floor of Sri Akal Takht, Amritsar, these eminent scholars clarified the differences in the birs and published their report in 1897 A.D. In accordance with that report, the present form of the Dasam Granth came into existence. The banis included in it are as follows:

1. Jaap
2. Akal Ustat
3. Bachittar Natak
4. Chandi Charitra
5. Chandi Charitra II
6. War Bhagauti Ji Ki
7. Giyan Prabodh
8. Chaubis Avtar [incarnations of Lord Vishnu]
9. Up Avtar [Brahma and Rudr]
10. Shabd Hazare
11. Swaiye
12. Khalsa Mehma
13. Shashtar Nam Mala
14. Charitropakhiyan
15. Zafarnama, Hikayat

In the above report, Giani Sardul Singh–the scholar who was charged with writing the committee report–agreed that the whole Dasam Granth is written by Guru Gobind Singh, and all doubts were ended. Nevertheless, sometimes sceptical articles continued to be written. Replies were then given by Sikh scholars.

In 1902 A.D., Bhai Bishan Singh of Sangrur, son of Bhai Gurdiyal Singh Anandpuri, wrote the book Dasam Granth Sahib Kisne Banaiya? ("Who Created the Tenth Granth?"). According to the method and style of the writings and much other evidence, he proved that the Dasam Granth was written by Guru Gobind Singh.

In 1935, Bhai Sher Singh of Kashmir wrote a book, Dasmesh Darpan ("Mirror of the Tenth Guru") in which he gave many proofs that the Dasam Granth was written by Guru Gobind Singh.

In 1937, Dr. Jaswant Singh of Lucknow published a series of articles in Amrit magazine. This was scholarly research in which after great effort, giving many proofs from the scripture itself and the style of writing, he concluded that the whole book was written by Guru Gobind Singh.

In 1955, Dr. Tarlochan Singh published his scholarly writing in 4 consecutive issues of Sikh Review, giving the history of the compilation of the Dasam Granth. He provided solid proofs that all the writings in Dasam Granth are those of Guru Gobind Singh.

In 1955, Bhai Randhir Singh, eminent member of Sikh History Society Amritsar, wrote a book entitled Dasme Patshah Ji ka Granth da Itihas ("History of the Tenth Guru's Granth"). After 20 years of labour collecting proofs, he firmly established that the Dasam Granth was written by Guru Gobind Singh. This book was published by the Shiromani Gurdwara Parbandak Committee. The first printing was sold out within a few days of its publication, and there was great demand from the public. Ultimately, three printings were made of this publication.

In April 1959, Sardar Kapoor Singh, I.C.S., published an article in the Gurmat Prakash magazine and proved that the whole of the Dasam Granth was written by Guru Gobind Singh.

Dr. Taran Singh, Punjabi University, Patiala, published a book in 1967 entitled Dasam Granth Roop te Ras ("Dasam Granth's Form and Taste"). He proved that the whole of the Dasam Granth was written by Guru Gobind Singh. This book was published by the Guru Gobind Singh Foundation, Chandigarh.

In 1980, Giani Harbans Singh, Chandigarh, wrote the book Dasam Granth Darpan ("Mirror of the Dasam Granth"), and proved that the entire Dasam Granth was written by Guru Gobind Singh.

Professor Piara Singh Padam wrote a book entitled Dasam Granth Darshan, printed in 1968, again proving that the whole scripture was written by Guru Ji.

Pandit Tara Singh Narodam, in his writing, has concurred that the whole of Dasam Granth was written by Guru Gobind Singh.

Bhagwant Singh Hari, son of Bhai Kahn Singh Nabna, wrote Dasam Granth Tuk Tatkara ("Line Index of Dasam Granth"), published in 1969. The preface of this book is written by Dr. Balbir Singh, who was younger brother of the famous scholar Bhai Vir Singh. In that preface, he has written that the entire Dasam Granth is the writing of Guru Gobind Singh.

After 1955, people began research of Dasam Granth to obtain PhD degrees. In 1955 Dr. Dharam Pal Ashta and in 1959 Dr. Harbajan Singh proved in their research papers that the entire Granth was written by Guru Gobind Singh. In 1961, Dr. Parsini Sehgal offered her research paper along the lines of the former two scholars. Dr. Lal Manohar Upadihiya of Benares University, Dr. Om Prakash Bhardwaj of Agra University, Dr. Sushila Devi of Punjab University, Dr. Shamir Singh of Guru Nanak Dev University, Dr. Mohan Jit Singh of Usmaniya University, Dr. Bhushan Sach Dev of Punjabi University, Dr. Nirmal Gupta of Punjabi University, etc.–about two dozen scholars wrote their PhD and DLit research papers on the subject. They have all agreed that the Dasam Granth was written by Guru Sahib.

After all this research, it is clearly evident that this scripture is great not only due to its religious aspects but also due to its literary merit. The scholars who have studied the Dasam Granth have written great praises of the high standard of its poetry.

Today the Dasam Granth is being kept open with reverence at Takht Patna Sahib, Takht Sach Khand Hazur Sahib Nander, and all gurdwaras maintained by Nihang Singh. In these places, its meanings are being explained and hukamnama (holy commandment for the congregation) is also being taken from the scripture.

As for the writings of the poets in Guru Gobind Singh's court, a few parts of Vidiya Sar have survived and have been published by Bhai Vir Singh as Kavi Darbar of Guru Gobind Singh ("The Poet's Court of Guru Gobind Singh"). The compiled writings of one of those poets was also published about one hundred years ago as the book Asmodh Bhakha. It has long been out of print. Comparison of the surviving writings of the poets with the writings of Guru Gobind Singh shows that their writing style is clearly different.

[This article has been prepared by Bhai Kirpal Singh, the resident research historian of The Gobind Sadan Institute for Advanced Studies in Comparative Religion. Many of the historical documents mentioned herein are available for study in the library of the Gobind Sadan Institute.

SOURCE: http://www.dasamgranth.org/dasamgranth/about.shtml

Shaheed Jathedar Gurdev Singh Koanke

THE JEEVANI OF BHAI GURDEV SINGH KOANKE


In the Jagroun District of Punjab is a very blessed village called Koanke. The Master of Miri Piri, Sahib Siri Guru Hargobind Sahib Ji blessed this village stating the diamonds would be born from this village. Guru Ji stated this when he rested at the village on his journey to the Sind region. When he stayed at Koanke village, one of its resident Gursikhs, Bhai Hira ji did keertan seva. Guru ji was very moved by the keertan and at this point stated in a “Bachan” that many more diamonds would be born here.

So it happened, aswell as Bhai Hira Ji, Sardar Sham Singh Attari, the Great Mata Kishen kaur Koanke, Bhai Gurdev Singh Koanke, and many countless young Gursikhs who have given all to the Sikh struggle, all were born in the village Koanke.

The list of names that stood by the mission and ideologue of Baba Jarnail Singh Bindranwale from this village is long, but one name stands out. That name is Jathedar Gurdev Singh ji.

Bhai Gurdev Singh was born in 1949 in house of Bhai Gurdial Singh and Mata Chand Kaur ji. Bhai sahib`s grandfather was Jathedar Totha Singh, who was a companion of Baba Nand Singh ji of Nanaksar. Hence Gursikhi was a part of the family tradition.

At a young age, Bhai Sahib was blessed with Amrit at the Siri Akal Thakht sahib. Bhai Sahib`s worldly education was only up to level 6. However he continued to study in his religious study at the Damdami Taksal. He was tutored by Baba Vir Singh Madoke and Giani Inder Singh Badni wale, both of whom were companions of Baba Gurbachan Singh Khalsa. From here Bhai Sahib began to do seva of katha of Sahib Siri Guru Granth Sahib and Dasam Granth.

Due to the fact that Bhai Sahib inherited considerable land, his family needs were always satisfied, and therefore Bhai sahib always did katha in a Niskam nature.

In 1970, Bhai Sahib`s Anand Karaj to Bibi Gurmel kaur happened. Before the Anand Karaj, Bibi ji took Amrit and adorned a Keski.

Bhai Sahib was a very strict Gursikh and followed the practice of Gurmat Bibek. This meant that would only eat food prepared by Amritdhari hands. Bhai Sahib was also strict in his Amrit vela, rising everyday at 2am. From 2am to 8am, Bhai Sahib would do his nitnem, and would never speak to anyone during this period. Bhai Sahib was very influenced by Baba Jarnial Singh Bindranwale. Throughout the Dharam Yudh Movement, Bhai Sahib with his whole family would accept imprisonment.

Operation Bluestar in 1984, had a deep impact on Bhai sahib. From this period, Bhai Sahib in his katha openly started condemning Brahmin Authorities, and their devious practices. Due to the sincere nature of Bhai Sahibs character, the “parchaar” that Bhai Sahib did had a lot of influence on the sangat. Bhai Sahib was against all types of Gurudooms, sant-dooms, and as a result of his parchaar in the Jagroun area, many deras, businesses of Brahmin-vaad, blind worship and ritualism were removed from every village and town.

Due to Bhai sahib parchaar, the drug-ridden area of Jagroun, witnessed many Amrit Sanchaars, and kesri dastaars and black gatras could be seen everywhere. Once again the Malwa region strangled by drugs, witnessed a Khalsa revolution. At weddings, where previously dirty songs were heard, now Gurbani keertan was heard. In buses, the Bollywood songs were replaced Dhadi Vaars and religious songs. Much of this social change was credited to Bhai Gurdev Singh ji.

As a result of this, in January 1986, Bhai sahib was chosen to the highest Seva in the Khalsa Panth, the Seva of Jathedar of Siri Akal Thakht Sahib ji.

As a result of this, in January 1986, Bhai sahib was chosen to the highest Seva in the Khalsa Panth, the Seva of Jathedar of Siri Akal Thakht Sahib ji.

The times were difficult, but Bhai sahib did this Seva as a fearless General. It was only the first two days of Operation Black Thunder. Jathedar ji`s first action was to remove all the Government agents dressed as Sikh youth jujarhoos from Siri darbar sahib. Next he ensured that the corrupt karkoos who were having langars in their rooms in the Darbar Sahib complex were stopped, and everyone was made to have langar only in the Guru Ram Dass langar hall. Throughout his period as Jathedar, Bhai Sahib ensured he had only from Guru Ram Dass langar hall to ensure the Maryada of Sangat and Pangat remained.

At this time, the Kar Seva (building) of Siri Akal Thakht Sahib was happening. Jathedar ji took control of the Golak to ensure it was not being siphoned off by unscrupulous characters. Bhai sahib was completely sympathetic to the Khalistan cause, and felt that the Khalsa needed to fight for its independence. In his lectures, Jathedar ji would say, those who have internal differences, kill innocent hindus, give threats like gangsters, they are traitors to the Sikh struggle and cause. He would often speak about the need to Sikhs to develop a revolutionary Spirit.

In his Katha, Jathedar ji would often speak against the ills of Punjabi society, and encouraged social change. In his period, he helped thousands of poor girls who were abandoned by their husbands because of the greed of dowry. Bhai sahib would himself become involved in individual cases and ensure the girls were accepted back into the homes. As a result of this Parchaar, in the Jagroun area, social ills such as dowry, alcoholism, domestic violence were greatly reduced.

Such was the impact of Jathedar ji sincere nature, that the population stopped taking their disputes to courts and police stations. Instead they would come to the Koanke village, to Jathedar ji, where the felt they would get justice. In disputes, the sweet words of Cathedra ji would leave both parties walking away happy.

As a result of this social change, the Police and other Sarkari (government) agents saw their incomes significantly decrease, as they were unable to get money as bribes or extortion from the disputes. They became dangerous enemies of Jathedar ji, and started to plot against him.

In 1989, some karkoo Singhs fired on the Ludhiana headquarters of the RSS ( a right-wing Hindu fascist group). Jathedar ji`s enemies saw their opportunity. At that time, Ludhiana was under the control of an extremely vicious and brutal SSP called Sumedh Saini. To get Bhai Sahib to admit responsibility for the attack, he was hung upside down, and tortured for many hours.

Then later on, Jathedar ji was one again arrested and was falsely implicated in the Bidar attack. But after one year, Jathedar ji was again released. Then on 19th May 1991, Bhai sahib was again arrested and tortured. He was imprisoned for another 18 months.

Jathedar ji would never allow the sangat to bail him out, and always fought his cases with truth and full faith in Guru Maharaj, which always resulted in his release. In fact, the Government were often forced to admit in court that the charges against him were false. This led to great embarrassment for them. For the mud they slung at Jathedar ji, he always came out whiter than white. The population witnessed the difference between the character of the Khalsa Singh, and the devious nature of the Brahmin authorities. As a result, the aura of Jathedar Ji`s revolutionary Khalsa character was a huge thorn for the Brahmin agencies.

On 20th December 1992, the cowardly Police forces at 4am came to arrest the Lionheart Jathedar Gurdev Singh. However due to body of Bhai Sahib young nephew being at his house for cremation, they had to release Bhai Sahib after a few hours.

Five days later, under the command of Inspector Gurdeep Singh, the Police arrested Jathedar ji when he finished Katha at Gurdwara Sahib in the early hours. Bhai Sahib asked them if he could go home first, then he would accompany them. Bhai Sahib walked home, followed by the Police party, and many local villagers. Once he arrived home, Bhai Sahib did ishnaan and changed his clothes, and then went and sat in the Jeep. The whole road was filled with villagers. Jathedar ji rose to address them. In his sincere nature, he asked the sangat to accept his final “Waheguru ji ke Khalsa, Waheguru ji ke Fateh!!”. Jathedar ji was aware his time had come, and sweetly accepted the will of Akaal. Fearing the wrath of the sangat, the police quickly sped off.

Jathedar ji was tortured by the infamous and brutal Head of Jagroun Police Swaran Gotna. Thus named for his use of the “Gotna” in interrogation. This is a large log placed on the legs and rolled up and down them while two policemen stand on each side. He was assisted by Harbhagwan Sodhi and Inspector Gurdeep Singh, who today is a DSP in the Punjab Police.
Then Jathedar ji was further interrogated by CIA staff of Jagroun.

In them days, a rumor spread through the villages of Jagroun. When Swaran Gotna swore at Jathedar ji and told him to remove his Kirpan and gatra. Jathedar ji in a state of Bir-Rass replied, “Stop, who are you threatening……….this is worn because of the many Great Sacrifices…….. A dog of the Brahmin like you will never understand its value..”. A scuffle broke between the two and it took 5-7 commandos to restrain Bhai Sahib. His Kakkaars were removed and he was mercilessly beaten and tortured.

Jathedar ji due to keeping Gurmat Bibek would never eat at the Police station. Everyday his family would bring prepared meals for him, but the brutal Police always refused to let him eat, and sent the family away. As a result, Bhai Sahib health became weak, but he never compromised of his religious principles of Gurmat Bibek.

In a nearby village Chaharchuk, an old bibi stated she had gone to the Police Station in relation a case. She saw Bhai Sahib and he was in a very fragile state. At this point local villagers and Akali Leaders began putting pressure for Jathedar jis release. When local villagers with Akali leader Captain Harcharan Singh Rode met with Police officials, they were told that Bhai Sahib would be charged and sent to prison.

However on 1st January 1993, Swaran Gotna got his revenge. As a result, on the 3rd January 1993, the newly appointed SSP Harinder Chahal stated to newspapers that Bhai Sahib was leading them to cache of arms used by militants, when the way they were attacked. He said Bhai Sahib had escaped. However everyone knew that these stories by Punjab Police were always made up. In reality, Bhai Sahib was Shaheed on 1st January and thrown into a river.

Anger grew throughout Punjab as the news of Jathedar ji`s Shaheedi spread. Panthik Leaders throughout the world gathered at the bhog. However the Police and Army sealed off Koanke village. Even the photographic cameras of the press were broken and removed. Akali leaders in attendance were beaten with latthis (wooden sticks). Even the highly dubious Akali leader Parkash Badal demanded an investigation into the murder of Jathedar ji, but decades on, nothing has happened. Whenever the family raises the issue, many more innocents became victims of Police excesses. Through infiltration of dubious people, fear, threats, and bribery, the case is always held up or shelved.

Even Jathedars ji`s young son, Hari Singh was not spared. A false case of a bomb explosion was placed on him, even though on that day he was at school, and the register confirms his attendance, which eventually led to his release. Bhai Sahib`s elder son, Bhai Ram Singh was also picked up and tortured by Police on many occasions.

The Akali party fought the next election stating it would investigate the period of 1984 onwards and produce a white paper. It won the election by a huge landslide, but Badal soon forgot every promise and used his time to expand his own wealth.

When Bhai Sahibs family approached the Akhali party for a full investigation, Police Officer Tiwari held an investigation. However just as happened to the report on the investigation of the murder of the 13 Singhs in 1978, the report of the murder of Bhai Sahib mysteriously disappeared somewhere in Badals administration, and was never seen again.

Translated from Jujarhoo Yoodhea By Maninder Singh Baja

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