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SINGH SABHA and OTHER SOCIO-RELIGIOUS MOVEMENTS in the PUNJAB 1997, THIRD Edition
CONTENTS INTRODUCTION Editor (vi) THE NIRANKARIS Dr. Man Singh Nirankari 1 THE SIKH’S STRUGGLE AGAINST STRANGULATION Saint Nihal Singh 12 ORIGINS OF THE SINGH SABHA Prof. Harbans Singh 21 THE SINGH SABHA MOVEMENT Prof. Teja Singh 31 ORIGIN AND DEVELOPMENT OF THE SINGH SABHA MOVEMENT: CONSTITUTIONAL ASPECTS Gurdarshan Singh 45 CHIEF KHALSA DIWAN: FORTY YEARS OF SERVICE (1902-1951) 59 SIKH EDUCATIONAL CONFERENCE Dr. Ganda Singh 69 THE EDUCATION OF GIRLS AT THE TIME OF ANNEXATION Dr. Roshan Lal Ahuja 72 KHALSA COLLEGE AMRITSAR Prof. Teja Singh 78 BHAI JAWAHIR SINGH: ARYA SAMAJ-SINGH SABHA 86 THE SIKH KANYA MAHAVIDYALA Sardul Singh Caveeshar 99 GIRLS’ EDUCATION IN THE PUNJAB Sanaullah Khan 113 THE AKALI MOVEMENT Sardul Singh Caveeshar 123 THE AKALIS AND SWARAJ 147 THE KUKA MOVEMENT Dr. Bhagat Singh 153 INTRODUCTION OF PANJABI LANGUAGE IN PATIALA STATE 162 EXEMPTION OF KIRPAN FROM RESTRICTIONS 169 THE ‘RAJ KAREGA KHALSA’ COUPLET Dr. Ganda Singh 180 THE HISTORY OF CHRISTIANITY IN THE PUNJAB Dr. C.H. Loehlin 183 THE BRAHMO SAMAJ Devinder Kumar Verma 207 THE ARYA SAMAJ J.N. Farquhar 213 THE DEV SAMAJ Prof. S.P. Kanal 241 THE CHET RAMIS J.N. Farquhar 253 THE AHMADIYAH MOVEMENT Dr. Wilfred Cantwell Smith 258 THE FIRST POPULAR MOVEMENT IN THE PANJAB Prof. Gurmukh Nihal Singh 263 BOOK REVIEWS THE SIKHS, in the AURANGZEB AND HIS TIMES Dr. Ganda Singh 267 AKALI MORCHIAN DA ITIHAS Mohinder Singh 277 AKALI MORCHIAN DA ITIHAS Dr. Bhagat Singh 281 CHRONOLOGY 285 INDEX 291 INTRODUCTION In view of the celebration of the centenary of the Singh Sabha movement in the country in 1973, this issue of the Punjab Past and Present is being devoted to it. -
Dalit Literature in Punjabi
SPECIAL ARTICLE Existence, Identity and Beyond Tracing the Contours of Dalit Literature in Punjabi Paramjit S Judge This paper traces the development and emergence of he expression “dalit literature” invariably invokes an Punjabi dalit literature as a part of dalit assertion and ambivalent response for two reasons. One, it is not a genre of literature, but a type of literature based on the effervescence in postcolonial India. Today, Punjabi dalit T social background of the creative writers and subsumes the literature is well established despite its very short history. existence of all genres of literature. Therefore, we have French The two significant features of dalit literature – powerful literature, black literature, ethnic literature, African literature, narratives constructed about the existential conditions immigrant literature, Indian literature and so on. Such a typo- logy may sometimes exist for the sole purpose of pure classifi - of the dalits and an overarching emphasis on dalit cation of the various courses in academic institutions. How- identity – are examined, so too Punjabi dalit literature in ever, the classifi cation may serve a heuristic purpose, as in the terms of the agenda of dalit liberation that is articulated case of the periodic table which classifi es the various chemical in various genres. elements. In such a situation, the various genres of literature are combined to create a “type” on the basis of certain charac- teristics. Thus romantic literature has certain characteristics; so is the case with dalit literature. However, like ethnic litera- ture, dalit literature is the creation of writers who could be categorised as dalits. It is not necessary that a writer’s work be classifi ed as dalit simply on the basis of the fact that he/she is a dalit. -
Berkeley Lectures on Sikhism Berkeley Lectures on Sikhism
BERKELEY LECTURES ON SIKHISM BERKELEY LECTURES ON SIKHISM HARBANS SINGH MANOHAR 1995 ISBN 81-7304-067-2 First Published 1983 Second Corrected Edition 1995 © Harbans Singh, 1995 Published by Ajay Kumar Jain Manohar Publishers & Distributors 2/6. Ansari Road, Daryaganj New Delhi - 110002 Lasertypesetby Datatime Associates Green Park New Delhi Printed at Crescent Printing Works (Pvt.) Ltd. P-14, Connaught Circus New Delhi - 110001 To the memory of my much-beloved wife KAILASH KAUR That loveliest ofhuman beings ACKNOWLEDGEMENTS This series of three lectures - Sikhism: The Beginnings (1469-1708), Sikhism: Challenge and Response (1849-1873) and Sikhism: The Creative Half-decade (1965-1969) -- was pre sented at the University ofCalifornia, Berkeley, in the summer of 1982. The Guru Nanak Foundation, New Delhi, has now offered to have itpublished for which I record here my sincerest thanks to it. I must express my gratitude also to Dr Mohinder Singh, Director, Guru Nanak Insti tute, for taking charge ofthe printing, and to the DepartmentofSouthand SoutheastAsian Stud ies, University of California, for permission for meto havethis IndianeditionofLectures brought out. HARBANS SINGH A-I. Punjabi University Campus PaHala September 7. 1983 Second Edition This new, slightly revised version of the book is being brought out by Manohar Publishers & Distributors, New DelhI. To the proprietor, Mr Ajay Kumar Jain, I render my grateful acknowledgements. HARBANS SINGH June 25, 1993 IMPRIMIS The recent tragic events in the Punjab have propelled Sikhism to the center of world atten tion. The necessity of understanding this great religious tradition, its historicalbeginnings, and its contemporary expressions has been placed clearly before us. -
April-June 2005 / 537 NS (Vol VII, Issue 2)
EDITORIAL THE NEED FOR A STANDARD ENGLISH TRANSLATION OF GURU GRANTH SAHIB ... 1 ARTICLES THE NATURE OF GOD OR THE NAME ... Principal Teja Singh 5 THE ART OF SEEKING GOD’S GRACE THROUGH SELF-ANNIHILATION ... Bhagwant Singh 8 GLOBAL PERSPECTIVES IN SCIENCE AND SIKH RELIGION ... Hardev Singh 15 RELEVANCE OF GURU GRANTH SAHIB IN THE TWENTY FIRST CENTURY ... Tejpal Singh 21 TRANSLATION OF GURBANI – SCHOLARS PLEASE WATCH YOUR WORDS ... Gurbakhsh Singh 27 ON TRANSLATION OF HOLY TEXTS ... Gajindar Singh 31 SIKHISM – PANACEA FOR ALL ILLS ... Raghbir Singh 37 SAKA NANAKANA SAHIB (1921) ... Joginder Singh 42 SIKHS’ CONTRIBUTION IN NATIONAL INTEGRATION AND COMMUNAL HARMONY ... Jaswant Singh 48 PUNJAB RIVER WATERS : – UNLAWFUL AND UNJUST DISTRIBUTIONS ... Mewa Singh 54 ‘FREE SPEECH AND THE SARDARJI JOKE’ – A REJOINDER ... Kharak Singh 60 MCLEOD & FENECH AS SCHOLARS ON SIKHISM AND MARTYRDOM ... Sangat Singh 63 THE CAT IS OUT OF THE BAG ... Jarnail Singh 94 THE DIFFERENCE (POEM) ... 102 REVIEWS THE OTHER SIKHS (HIMADRI BANERJEE) ... Jaswant Singh 103 SRI GURU PANTH PARKASH (RATTAN SINGH BHANGU) ... Hardev Singh 108 CONNECTING THE DOTS IN SIKH HISTORY( H S NOOR) ... Bhupinder Singh Mahal 111 ON SIKH IDENTITY (BIRENDRA KAUR) ... Kartar Singh 115 NEWS & VIEWS ... 117 ABSTRACTS OF SIKH STUDIES April-June 2005 / 537 NS (Vol VII, Issue 2) RNI Regd No : 69639 / 98 Editor Dr Kharak Singh Associate Editor Maj Gen (Dr) Jaswant Singh, AVSM (retd) Editorial Advisory Board Dr Kirpal Singh Brig Hardit Singh Dr Gurcharan Singh Prof Prabhjot Kaur S Gurpreet Singh Col Amrik Singh Views expressed in the articles published herein do not necessarily reflect the opinion or policy of the Institute of Sikh Studies Rs. -
Invasion of Religious Boundaries
Introduction When Guru Nanak in his mystic trance was honoured by cosmic enlightenment, he, challenged the prevailing status quo by saying “I am neither a Hindu or a Musalmann”. The founder of Sikh religion created a multitude of enemies who went into “cognitive dissonance” and reacted very sharply to Sikhism as an independent religion. Historically speaking a positively actualized and evolved Sikh of Guru Nanak’s times, or Guru Gobind Singh’s Khalsa, has been enigma to the role dancing, docile, linear, convergent, myopic, “instrumental” Sikh researchers. H. Oberoi is one such pseudo-Sikh who has chosen to follow blindly Trumpp-McLeodian paradigms to make a living as a professor at the cost of a troubled Sikh community. Sikhs had many enemies. The Mughal rulers, the enemies within, the close minded Arya Samajists, and finally the Eurocentric Colonial Missionary Research Scholars, have all taken sadistic pleasure in destroying Sikhism. These scholars, with their role dancing disciples, want to bring correctness to Sikh history. They use social science methods, developed in Europe, to understand Sikh Gurus and their mystic writings. Calvinistic thought and an arrogant belief in the inferiority of Asian religions, is at the root of their Euro centric research. Oberoi’s work, under cover of Academic Freedom, forgets all norms of civility, and even tramples over the guidelines set by Social Science Research Council of Canada (1993). Dr Oberoi is a willing victim of “scholarly”, unsubstantiated arrogance when he calls Aad Sri Guru Granth Sahib an amorphous collated anthology without uniqueness. Clumsy distortions, mindless anthropological constructions and assumptions, producing ig-nominious forged postures, sacrilegious statements about mystic Gurus, effectless effort of a bland, blunted, unattached, constricted, shallow, pathetic Oberoi has produced a disjointed cynical, conscienceless and unscrupulous book called “Construction of Religious Boundaries” to attack the independent Sikh Identity. -
A Complete Guide to Sikhism
A Complete Guide to Sikhism <siqgur pRswid A Complete Guide to Sikhism Dr JAGRAJ SINGH Copyright Dr. Jagraj Singh 1 A Complete Guide to Sikhism < siqgur pRswid[[ “There is only one God, He is infinite, his existence cannot be denied, He is enlightener and gracious” (GGS, p1). “eyk ipqw eyks ky hMm bwrk qUM myrw gurhweI”[[ “He is our common father, we are all His children and he takes care of us all.” --Ibid, p. 611, Guru Nanak Deh shiva bar mohay ihay O, Lord these boons of thee I ask, Shub karman tay kabhoon na taroon I should never shun a righteous task, Na daroon arson jab jae laroon I should be fearless when I go to battle, Nischay kar apni jeet karoon Grant me conviction that victory will be mine with dead certainty, Ar Sikh haun apnay he mann ko As a Sikh may my mind be enshrined with your teachings, Ih laalach haun gun tau uchroon And my highest ambition should be to sing your praises, Jab av kee audh nidhan banay When the hour of reckoning comes At he ran mah tab joojh maroon I should die fighting for a righteous cause in the thick of battlefield. --Chandi Charitar, Guru Gobind Singh Copyright Dr. Jagraj Singh 2 A Complete Guide to Sikhism < siqgur pRswid A COMPLETE GUIDE TO SIKHISM Dr. JAGRAJ SINGH UNISTAR Copyright Dr. Jagraj Singh 3 A Complete Guide to Sikhism A COMPLETE GUIDE TO SIKHISM By Dr. Jagraj Singh Jagraj [email protected] 2011 Published by Unistar Books Pvt. Ltd. S.C.O.26-27, Sector 34A, Chandigarh-160022, India. -
Dalits and the Emancipatory Sikhism. Rajkumar Hans. 2008
Presented at the University of Pennsylvania Dec 3-5, 2008 Conference Dalit Challenges to Academic Knowledge: The Great Paradoxes Dalits and the Emancipatory Sikh Religion by Raj Kumar Hans Hinduism has always been hostile to Sikhism, whose Gurus successfully attacked the principle of caste, which is the foundation on which the fabric of Brahminical religion has been reared. The activities of Hinduism have, therefore, been constantly directed to the undermining of Sikhism. ... Hinduism has strangled Buddhism, once a formidable rival to it, and it made serious inroads on the domains of Sikhism. – A. E. Barstow (1928)1 The ‘Dalit history’ approach, a particularly germane form of social history ‘from below’, seeks to bring caste conflict out in the open by making it a central theme in the writing of Sikh history. It thus provides a rather different, potentially stimulating, and realistic lens through which to take a closer look at Sikh history as a whole. – John C. B. Webster2 Today’s Untouchables are stronger than they have ever been. The progress they have made over the last century is quite remarkable. Many of the discriminations that once affected them have been seriously attenuated. Yet, and perhaps paradoxically, the great majority remain poor, powerless, and indeed without a voice. – Robert Diliege3 alits constitute about 30 per cent of Punjab population that happens to be largest proportion D in the country, when compared with other provinces, but they occupy the lowest share in the ownership of land (2.34 per cent of the cultivated area). Mazhbis and Ramdasias, the two dalit castes among the Sikhs, particularly the Mazhbis, remain the most deprived. -
D E P a Rtm E N T O F D Ista N C E Ed U C a Tio N Pu N Ja B I U N Ive Rsity
Department of Distance Education Punjabi University, Patiala (All Copyrights are Reserved) Note : 2.7 2.6 2.5 2.4 2.3 2.2 2.1 1.5 1.4 1.3 1.2 1.1 LESSON NO : UNIT NO. 1 & 2 (SEMESTER IV) M.A. (HISTORY) PART-II the departments website www.dccpbi.com : : : : : : : : : : : : Students can download the syllabus from Punjab and the Rising of 1857 Punjab Arya SinghSamaj Sabha Movement Kuka MovementMovement in the Administration in the Punjab Nature and Development of British of Punjab to Partition the Leading (1947) Circumstances The The Babbar Akali Movement Gurudwara Reform Movement(1920-1925) of 1907 and Ghadar Movement Freedom Movement, GrowthAgrarian of Unrest Nationalof Land ConsciousnessAct, 1900 Rural andIndebtedness & Punjab Alienation Canal Irrigation and Colonisation Policy of Agrarian the Britis SECTION-B SECTION-A HISTORY OF PUNJAB FROM FROM h Government (1849-1947) PAPER-I M.A. (HISTORY) PART II PAPER I Sem IV (HISTORY OF PUNJAB FROM (1849–1947) LESSON NO. 1.1 NATURE AND DEVELOPMENT OF BRITISH ADMINISTRATION IN THE PUNJAB (a) Board of Administration, its formation and working (b) Sir John Lawrence as an Administrator After the Second Anglo-Sikh War, a Durbar was held at Lahore on March 29, 1849 by Sir Henry Eliot, the Foreign Secretary, under the order of Lord Dalhousie, the Governor General of the East India Company. Amidst deep silence, the proclamation of the annexation of the Punjab was read out and immediately thereafter the paper was signed by the young Maharaja Dalip Singh. The Punjab ceased to be an independent kingdom and new arrangement for its administration was made. -
Faculty of Juridical Sciences
FACULTY OF JURIDICAL SCIENCES COURSE:BALLB Semester –IV SUBJECT: SOCIOLOGY-III SUBJECT CODE:BAL-401 NAME OF FACULTY: DR.SHIV KUMAR TRIPATHI Lecture-16 Prevention of Atrocities Act The Government of India has attempted on several occasions to legislate specifically to address the issue of caste-related violence that affects SCs and STs. Aside from the Constitutional abolition of untouchability, there has been the Untouchability (Offences) Act of 1955, which was amended in the same year to become the Protection of Civil Rights Act. It was determined that neither of those Acts were effective, so the Scheduled Caste and Scheduled Tribe (Prevention of Atrocities) Act of 1989 (POA) came into force.[81] The POA designated specific crimes against SCs and STs as "atrocities" – a criminal act that has "the quality of being shockingly cruel and inhumane" – which should be prosecuted under its terms rather than existing criminal law.[81] It created corresponding punishments. Its purpose was to curb and punish violence against Dalits, including humiliations such as the forced consumption of noxious substances. Other atrocities included forced labour, denial of access to water and other public amenities, and sexual abuse. The Act permitted Special Courts exclusively to try POA cases. The Act called on states with high levels of caste violence (said to be "atrocity-prone") to appoint qualified officers to monitor and maintain law and order.[citation needed] In 2015, the Parliament of India passed the Scheduled Castes and Scheduled Tribes (Prevention of Atrocities) Amendment Act to address issues regarding implementation of the POA, including instances where the police put procedural obstacles in the way of alleged victims or indeed outright colluded with the accused. -
Gurpartap Suraj Granth, 1843 Wrote His Updated History of the Sikhs
With deep reverence to the great soul and philosopher Mahakavi Bhai Sahib Santokh Singh ji whose great and monumental work Gurpartap Suraj Granth, 1843 (Despite the shortcomings which came to light later on) was straightway acclaimed by a grateful community & Joseph Davey Cunningham who wrote his updated History of the Sikhs, (1849), in advance of his times, Suffered for it, fell a victim to the truth, but gave the Sikh people a definitive account of their history PREFACE Histories of the peoples or of the nations have been written and rewritten continuously. With the rise of nationalism in Europe in the 18th century, histories of various European countries, including that of England, have been rewritten during the 19th century from their respective national perspectives. So has been the case during the present century with the histories of colonised people who during and after the colonial rule have found new contours of their past. History of India too has been rewritten from that perspective. For instance, yesterday’s extremists and terrorists have been acclaimed as today’s heroes and revolutionaries. With the decolonization of the subcontinent in 1947, the Sikhs for the first time in history came under the tutelage of a reviving Hinduism. Brahminism, whenever in ascendance, has been intolerant of non-conforming faiths. It was time for the Sikhs to reexamine their history and draw appropriate lessons. That was all the more so, as there have been persistent attempts to overturn the Sikh history and theology. The beginnings were made in the early 17th century by dissident Minas who in collaboration with Brahmins played havoc with Guru Nanak’s Janam Sakhi, biography. -
153 Book Reviews VN Datta, with An
153 Book Reviews V.N. Datta, with an introduction by Nonica Datta, Jallianwala Bagh: A Ground Breaking History of the 1919 Massacre (Gurgaon: Penguin Books, 2021) viii+ 186pp. £14.99 (pb) On 13 April 1919, Indian troops under the command of General Reginald Dyer fired for ten minutes on an unarmed crowd in the walled area of Jallianwala Bagh in Amritsar. The firing which had been ordered to disperse an unlawful gathering killed according to official figures 379 Indians and left more than 1200 wounded. It remains one of the most controversial episodes of the British Raj. The centenary of the Jallianwala Bagh massacre both rekindled academic debates concerning its causes and renewed calls raised in 2017 for a formal British apology. These circumstances make the publication of a second edition of the late V. N. Datta’s pioneering history, (Jallianwala Bagh, Kurukshetra 1969) especially timely. The new edition includes an introduction by his youngest daughter, Nonica who is also a noted historian of colonial Punjab. The introduction builds on the classic volume’s delinking of the massacre from an all-India narrative by exploring local memories and understandings of the event and its immediate aftermath. Many works have been produced since 1969 when the volume first appeared. General Dyer’s personality, the extent to which the events were an aberration or reflected the racist character of British rule and discussion as to whether this was a peculiarly Punjabi tragedy have all been debated. The black and white portrayals by imperialist apologists and nationalist critics have been both highlighted and nuanced; whether in discussion of the extent to which the firing was a failure in the doctrine of minimum force, or in understanding it as the inevitable outcome of a ‘mutiny’ complex in which paranoia and the need to display ‘spectacular’ force were intertwined. -
The Various Strands of Dalit Assertion in Punjab Karthik Venkatesh Jan 25, 2017
The Various Strands of Dalit Assertion in Punjab Karthik Venkatesh Jan 25, 2017 Followers of Dera Sacha Sauda sect head, Gurmeet Ram Raheem Singh entering a multiplex to watch his film 'MSG: Messenger of God' in Chandigarh on February 13, 2015, as seen in this file photo. The Dera followers are predominantly Dalits who have faced social boycott from the Sikhs in the past. Photo: Akhilesh Kumar © THE HINDU, all rights reserved Contrary to popular perception, caste politics in Punjab has not been fully and adequately resolved either through the dominant influence of Sikhism, or through party politics. In October 2016, caste violence broke out between Jats and Dalits over auctioned land in in Punjab’s Jhaloor village. Similar violence had broken out against predominantly Dalit followers of the Dera Sacha Sauda in 2007. To understand politics in Punjab, it is also imperative to move the discussion away from an understanding of broad Sikhism to an understanding of Dalit politics within and in reaction to dominant Sikhism. For instance, the arrival of Ginni Mahi, a young Dalit singer, on Punjab’s frenetic music scene signals one type of Dalit assertion. A second type of assertion is found in the proliferation of sects and deras. In this piece, Karthik Venkatesh suggests that both these phenomena point to a broader caste tension that has been present in Punjab in a unique way. Negating the language of equality preached by Sikhism, Punjab politics has attenuated caste tensions between upper castes and Dalits to some extent. However, Dalits remain landless in large numbers, even while socially, culturally and religiously they continue to assert unique identities.