Martyrs: SH. AJIT SINGH, IPS Sr. No. Points Information There on 1. Year
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SIKH1SM and the NIRANKARI MOVEMENT 2-00
SIKH1SM and THE NIRANKARI MOVEMENT 2-00 -00 -00 -00 2-00 -00 00 00 00 ACADEMY OF SIKH RELIGION AND CULTURE 1, Dhillon Marg, Bhupinder Nagar PAT I ALA SIKHISM and THE NIRANKARI MOVEMENT ACADEMY OF SIKH RELIGION AND CULTURE 1. Dhillon Marg, Bhupinder Nagar PATIALA ^^^^^ Publisher's Note Nirankari movement was founded as renaissance of Sikh religion but lately an off-shoot of Nirankaris had started ridiculing Sikh Religion and misinterpreting Sikh scriptures for boosting up the image of their leader who claims to be spiritual head; God on Earth and re-incarnate of Shri Rama, Shri Krishna, Hazrat Mohammed, Holy Christ and Sikh Gurus. The followers of other religions did not react to this blasphemy. The Sikhs, however, could not tolerate the irreverance towards Sikh Gurus, Sikh religion and Sikh scrip tures and protested against it. This pseudo God resented the protest and became more vociferous in his tirade against Sikhs, their Gurus and their Scriptures. His temerity resulted in the massacre of Sikhs at Amritsar on 13th April, 1978 (Baisakhi day) at Kanpur on 26th September, 1978 and again in Delhi on 5th, November 1978. This booklet is published to apprise the public of the back ground of Nirankaris, the off-shoot of Nirankaris, the cause of controversy and the aftermath. It contains three articles : one, by Dr. Ganda Singh, a renowned historian, second, by Dr. Fauja Singh of Punjabi University, Patiala. and third, by S. Kapur Singh, formerly of I.C.S. cadre. A copy of the report of the Enquiry Committee on the Happen ings at Kanpur, appointed by the Delhi Sikh Gurdwara Management Committee whose members were S. -
Sant Sundar Singh Ji
Sant Giani Sundar Singh later successively from two Udasi understanding of Gurbani (Brahm scholars, Pandit Javala Das and Gian), within two years. Sant Sunder Singh Ji Pandit Bhagat Ram. Bhindranwaalay was a great Before Sant Bishan Singh Ji Gursikh who led an exemplary life, His father at the same time taught ascended to Sach Khand he gave did massive parchaar of Sikhi, him the banis of: Panj Granthi, Sant Giani Sundar Singh Ji the inspired countless to take amrit and Baaee Vaaraa(n), Bhagat Bani, and chance to ask for anything he taught Gurbani and Gurbani Das Granthi. Around the age of 9 or wanted, as he had spent their time meanings to countless students, in 10 he was taught how to read Sri at Murale doing selfless service. his short life of 42 years or so. Guru Granth Sahib Ji, and he Sant Giani Sundar Singh Ji replied became an Akhand Paati by the without any ego, "it is up to you to Sant Giani Sundar Singh ji was efforts of his father. It was at this decide" what you grace me with. born at amrit vela at village time he joined the Khalsa Panth by Sant Bishan Singh Ji declared that Bhindran Kalan, state Firozpur, on taking Amrit from Panj Pyare. Until he should for the rest of their life 18 August 1883. His father’s name the age of 17 years he stayed at preach the word of Guru Ji, teach was Baba Khajaan Singh and his home learning the understanding of the sangat the meanings of Gurbani mother’s name Bibi Mehtab Kaur. -
The Institution of the Akal Takht: the Transformation of Authority in Sikh History
religions Article The Institution of the Akal Takht: The Transformation of Authority in Sikh History Gurbeer Singh Department of Religious Studies, University of California, Riverside, CA 92521, USA; [email protected] Abstract: The Akal Takht is considered to be the central seat of authority in the Sikh tradition. This article uses theories of legitimacy and authority to explore the validity of the authority and legitimacy of the Akal Takht and its leaders throughout time. Starting from the initial institution of the Akal Takht and ending at the Akal Takht today, the article applies Weber’s three types of legitimate authority to the various leaderships and custodianships throughout Sikh history. The article also uses Berger and Luckmann’s theory of the symbolic universe to establish the constant presence of traditional authority in the leadership of the Akal Takht. Merton’s concept of group norms is used to explain the loss of legitimacy at certain points of history, even if one or more types of Weber’s legitimate authority match the situation. This article shows that the Akal Takht’s authority, as with other political religious institutions, is in the reciprocal relationship between the Sikh population and those in charge. This fluidity in authority is used to explain and offer a solution on the issue of authenticity and authority in the Sikh tradition. Keywords: Akal Takht; jathedar; Sikh institutions; Sikh Rehat Maryada; Shiromani Gurdwara Parbandhak Committee (SGPC); authority; legitimacy Citation: Singh, Gurbeer. 2021. The Institution of the Akal Takht: The 1. Introduction Transformation of Authority in Sikh History. Religions 12: 390. https:// The Akal Takht, originally known as the Akal Bunga, is the seat of temporal and doi.org/10.3390/rel12060390 spiritual authority of the Sikh tradition. -
Sikh Ethnonationalism and Its Contested Articulation During Militancy in Punjab
25 Kuldip Singh: Sikh Ethnonationalism Sikh Ethnonationalism and Its Contested Articulation During Militancy in Punjab Kuldip Singh Guru Nanak Dev University, Amritsar _______________________________________________________________ This paper examines the evolution and construction of Sikh ethnonationalism from the beginnings of the faith to the period of militancy in Punjab in the 1980s/90s. While the militants enjoyed great community support immediately after Operation Bluestar and through the late 1980s, their version of Sikh ethnonationalism failed to resonate sustainably with the Sikh masses. In this paper, I highlight how militant violence pivoted from being politically oriented to being more indiscriminant in its targets. The Sikh masses, who eventually became victims of this violence, saw it as being at odds with Sikh values. I argue that this was the crucial reason for the militant version of Sikh ethnonationalism waning, and ultimately failing. This argument is demonstrated by examining the writings and editorials of various Sikh leaders, including some militant leaders who criticized the eventual degradation of militant violence and raised questions about its congruence with historical Sikh values and ethnonationalism. ________________________________________________________________ Introduction This paper examines the evolution and construction of Sikh ethnonationalism from the beginnings of the faith to the period of militancy in Punjab in the 1980s/90s. Specifically, it tries to answer why the particular construction of Sikh ethnonationalism espoused by the militants during the separatist movement of the 1980s/90s eventually failed to resonate with the Sikh masses of Punjab. This is an important question, considering the fact that the militants appeared to have significant community support immediately after Operation Bluestar and through the late-1980s. -
Genesis of Sikh - Nirankari Tussle
O L f v : ; r ? IF I ' ' ' GENESIS OF SIKH - NIRANKARI TUSSLE by BHAI HARI SINGH (Shergill), Editor, ‘Punjabi Samachar’, Bombay-400011 Published by DHARAM PARCHAR COMMITTEE (SHIROMANI GURDWARA PARBANDHAK COMMITTEE) ~-U' , s AMRITSAR. Digitized bv Paniab Digital I ihram I www.n^hHhilih.nra y \ § ^ TfU3I3 fft oft 33U GENESIS OF SIKH - NIRANKARI TUSSLE by BHAI HARI SINGH (Shergill), Editor, ‘Punjabi Samachar’, Bombay-400011 Published by DHARAM PARCHAR COMMITTEE [SHIRQMANI GURDWARA PARBANDHAK COMMITTEE) AMRITSAR. m M h M Published by SARDAR MAHINDER SINGH ‘GIANT SECRETARY, SHIROMANI GURDWARA PARBANDHAK COMMITTEE, AMRITSAR. & Printed at JASPAL PRINTING PRESS, KATRA GHANIAN, AMRITSAR INTRODUCTION This compilation under the above title has got a specific background. The so-called Nirankari Chief Shri Gurbachan k Singh, in a camouflage Sikh attire, and his domestic Nirankari Mandal, headquartered in Delhi-9, have been, for quite sometime past, indulging in publicly insulting, ridiculing and downgrading the Sikh religion, the Sikh Gurus, certain time-honoured Sikh personages, usages and traditions, as well as their eternally sacred WORD - INCARNATE ENLIGHTENER, Sri Guru Granth Sahib. Despite a number of earlier angry, non-violent protestations of Sikhs against this vulgar and irreligious conduct of his, on more than half a dozen different occasions in Punjab and outside, the ‘Nirankari baba’ has been pursuing this irresponsible practice as vigorously as ever. At last he grew bold enough to beard the lion in his own den. On the 13th April, 1978 on the historical Baisakhi festival, when more or less a million Sikhs gather from far and near to pay homage at the Golden Temple, Amritsar, Gurbachan Singh thought expedient to convene his so-called Nirankari Samagam and repeat his usual blasphemous blurtings and his claim to be I the exclusive supreme modern avtar of God of to-day, over the heads of Guru Nanak-Guru Gobind Singh and all other time- honoured oriental avtars and sematic prophets. -
Gaining Authority and Legitimacy: Shiromani Gurdwara Parbandhak Committee and the Golden Temple C. 1920–2000 by Gurveen Kaur K
Gaining Authority and Legitimacy: Shiromani Gurdwara Parbandhak Committee and the Golden Temple c. 1920–2000 by Gurveen Kaur Khurana A dissertation submitted in partial fulfilment of the requirements for the degree of Doctor of Philosophy (Anthropology and History) in The University of Michigan 2019 Doctoral Committee: Associate Professor Farina Mir, Co-Chair Professor Mrinalini Sinha, Co-Chair Associate Professor William Glover Professor Paul C. Johnson Professor Webb Keane Gurveen Kaur Khurana [email protected] ORCID iD: 0000-0002-5452-9968 © Gurveen Kaur Khurana 2019 DEDICATION To Samarth, Ozzie and Papa ii ACKNOWLEDGEMENTS This dissertation is only a part of the journey that began more than ten years ago, and there are many that have made it possible for me to get here. I would like to take this opportunity to thank them for their support along the way. My greatest debt is to my dissertation advisors Mrinalini Sinha and Farina Mir. Mrinalini has supported me through out and has always been a source of intellectual support and more. She has allowed me the freedom to grow and gain from her vast knowledge, while being patient with me finding my way. There are no words that can express my gratitude to her for all that she has done. Farina Mir’s rigor sets high standards for us all and will guide my way over the years. The rest of my committee, Webb Keane, William Glover and Paul Johnson have all been wonderful with their time and support through this dissertation writing. My deepest thanks also to Dilip Menon, Shahid Amin, Sunil Kumar and Neeladri Bhattacharya for the early intellectual training in historical thinking and methodology. -
India – Researched and Compiled by the Refugee Documentation Centre of Ireland on 24 August 2012
India – Researched and compiled by the Refugee Documentation Centre of Ireland on 24 August 2012 Information on a group called Babar Khalsh: their history, aims, objectives and whether the group is political, religious, or criminal. Treatment of Babar Khalsh members by the government or society. A terrorist organisation profile published by the US government affiliated National Consortium for the Study of Terrorism and Responses to Terrorism (START), in a paragraph headed “Founding Philosophy”, refers to a group called Babbar Khalsa International as follows: “Babbar Khalsa International (BKI) is an organization of Sikh separatists associated with a wave of assassinations and terrorist attacks in the 1980s. The group's primary goal is the establishment of an independent Sikh country of unspecified size in northwestern India. Group statements and media sources usually refer to this proposed state as ‘Khalistan.’” (National Consortium for the Study of Terrorism and Responses to Terrorism (START) (undated) Terrorist Organization Profile: Babbar Khalsa International (BKI)) A paragraph headed “Current Goals” states: “Babbar Khalsa seeks a sovereign state for Sikhs carved out of northern India. Punjab province and surrounding majority Sikh regions will serve as the basis for this state, but BKI does not articulate precise plans for the geographical, political, economic, or religious characteristics of its desired Khalistan.” (ibid) A country advice document published by the Australian Government – Refugee Review Tribunal, in a paragraph headed “Overview of the Babbar Khalsa International”, states: “The Babbar Khalsa International (BKI) is a Sikh separatist paramilitary group which has existed since the early 1980s. The BKI, like other Sikh militant groups, advocates an independent state for Sikhs, to be known as Khalistan. -
Kurbani 13Th April 1978
The light of Faith which seems to be dwindling, will be rekindled with our blood. By forsaking our mind’s wisdom sRI Akwl shwie O Lord we will blend our soul with yours. prm siqkwrXog gurU rUp Kwlsw jIE , vwihgurU jI kw Kwlsw ] vwihgurU jI kI Pqih ] With your divinely ordained faith we will overcome all evil pMjvyN pwiqSwh ShIdW dy isrqwj swihb sRI gurU Arjn dyv jI dI Shwdq qoN hI is`K pMQ iv`c ShwdqW qoN pRyrxw lYx dw jzbw pYdw huMdw Aw irhw hY [ smu`cw is`K ieiqhws Adu`qI kubwnIAW Aqy ShIdIAW dI rMgq ivc rMigAw ipAw hY [ 13 ApRYl 1978 nUM BweI swihb BweI POjw isMG jI AimRqsr swihb ivKy Awpxy 12 swQIAW smyq gurU kI inMidAw nw shwrdy hoey ShIdIAW pw gey [ iqnHW guris`K mrjIviVAW ny ShwdqW dy ky smu`cI kOm nUM sRI gurU gRMQ swihb jI dw Adb siqkwr kwiem r`Kx Aqy Awpxy PrzW pRqI By sacrifcing our selves we will sucyq hox leI bhuq v`fw hlUxw id`qw [ nwm bwxI dy rsIey bwxI bwxy dy DwrnI Aqy gur hukmW nUM revive renovate the fading symbol of our faith. mn bc krm krky inBwaux vwly sUrbIr XoiDAW dI kurbwnI ny mOjUdw is`K sMGrS dw mu`F bMinAw [ krVIAW Gwl kmweIAW muS`kqW Gwlxhwry au`cy su`cy jIvnW vwly gurmuK gwfI rwh dy pWDIAW ny snmu`K jUJky Aqy Afol ic`q vwihgurU vwihgurU jpidAW ShIdIAW pRwpq kIqIAW [ nOjvwnW leI pRyrnw sRoq Aqy hrdm kurbwnI krn leI qqpr rihky pRcwr dI syvw krn vwly BweI POjw isMG jI dI sMgq ny AnykW icrwg rOSn kIqy [ ijMnHW ivc jQydwr suKdyv isMG The Khalsa speaks with your Grace, b`br , BweI AnoK isMG b`br , BweI mihMgw isMG b`br , BweI sul`Kx isMG b`br Aqy BweI our inner voice will be heard by all. -
The Shiromani Akali Dal and Emerging Ideological Cleavages in Contemporary Sikh Politics in Punjab: Integrative Regionalism Versus Exclusivist Ethnonationalism
143 Jugdep Chima: Ideological Cleavages in Sikh Politics The Shiromani Akali Dal and Emerging Ideological Cleavages in Contemporary Sikh Politics in Punjab: Integrative Regionalism versus Exclusivist Ethnonationalism Jugdep Singh Chima Hiram College, USA ________________________________________________________________ This article describes the emerging ideological cleavages in contemporary Sikh politics, and attempts to answer why the Shiromani Akali Dal has taken a moderate stance on Sikh ethnic issues and in its public discourse in the post-militancy era? I put forward a descriptive argument that rhetorical/ideological cleavages in contemporary Sikh politics in Punjab can be differentiated into two largely contrasting poles. The first is the dominant Akali Dal (Badal) which claims to be the main leadership of the Sikh community, based on its majority in the SGPC and its ability to form coalition majorities in the state assembly in Punjab. The second pole is an array of other, often internally fractionalized, Sikh political and religious organizations, whose claim for community leadership is based on the espousal of aggressive Sikh ethnonationalism and purist religious identity. The “unity” of this second pole within Sikh politics is not organizational, but rather, is an ideological commitment to Sikh ethnonationalism and political opposition to the moderate Shiromani Akali Dal. The result of these two contrasting “poles” is an interesting ethno-political dilemma in which the Akali Dal has pragmatic electoral success in democratic elections -
THE GLOBALIZATION of IDENTITY POLITICS : the SIKH EXPERIENCE1 Laurent GAYER2 England Has Always Been a Breeding Ground for Our R
THE GLOBALIZATION OF IDENTITY POLITICS : THE SIKH EXPERIENCE1 Laurent GAYER2 England has always been a breeding ground for our revolutionists (…) What would Pandit Nehru have been without Harrow ? Or Ghandiji without his formative experiences here ? Even the Pakistan idea was dreamt up by young radicals at college in what we then were asked to think of as the Mother Country. Now that England’s status has declined, I suppose it is logical that the quality of the revolutionists she breeds has likewise fallen. The Kashmiris ! Not a hope in hell. And as for these Khalistan types, let them not think that their evil deed has brought their dream a day closer. Salman Rushdie, “Chekov and Zulu”, in East, West3. 1 This paper is the result of a field work of two weeks in the UK (Southall and London) and one month in Canada (Toronto, Ottawa and Vancouver), during which I interviewed extensively thirty individuals. The two thirds of my interlocutors were political activists involved in the Khalistan Council, the Khalistan Commando Force (KCF), the Dal Khalsa, the World Sikh Organization (WSO) and the International Sikh Youth Federation (ISYF). My other interviewees were involved in anti-racist groups (Southall Monitoring Group), community newspapers (Desh Pardesh in Southall, Punjabi Times in Surrey, B.C.), religious organizations (the Khalsa Diwan Society, managing the prestigious Ross Street gurdwara in Vancouver; the Sikh Missionary Society and the Trust in charge of the Sri Guru Singh Sabha Gurdwara, in Southall) and youth groups (Ontario Sikh Students Association, in Mississauga, Ontario). I also interviewed the most popular Sikh lawyer of Canada (Palbinder Kaur Shergill) and three young Sikh students who had just taken part in a charity bike ride from Birmingham to London. -
Sant Jarnail Singh Bhindranwale - Life, Mission, and Martyrdom
1 # siVgUr pqsAid @ SANT JARNAIL SINGH BHINDRANWALE - LIFE, MISSION, AND MARTYRDOM by Ranbir S. Sandhu ***** May 1997 ***** Sikh Educational and Religious Foundation, P.O. Box 1553, Dublin, Ohio 43017 SANT JARNAIL SINGH BHINDRANWALE'S LIFE, MISSION AND MARTYRDOM ***** 0 INTRODUCTION In June 1984, the Indian Government sent nearly a quarter million troops to Punjab, sealed the state from the rest of the world, and launched an attack, code-named 'Operation Bluestar', on the Darbar Sahib complex in Amritsar and over forty other gurdwaras1 in Punjab. Sant Jarnail Singh Bhindranwale, head of the Damdami Taksaal2, and many students and teachers belonging to the Taksaal, perished in the conflict. Several thousand men, women and children, mostly innocent pilgrims, also lost their lives in that attack. This invasion was followed by 'Operation Woodrose' in which the army, supported by paramilitary and police forces, swept through Punjab villages to eliminate 'anti-social elements'. These 'anti-social' elements were identified as Amritdharis3. Instructions given to the troops at that time stated4: 'Some of our innocent countrymen were administered oath in the name of religion to support extremists and actively participate in the act of terrorism. These people wear a miniature kirpan5 round their neck and are called Amritdhari ... Any knowledge of the 'Amritdharis' who are dangerous people and pledged to commit murders, arson and acts of terrorism should immediately be brought to the notice of the authorities. These people may appear harmless from outside but they are basically committed to terrorism. In the interest of all of us their identity and whereabouts must always be disclosed.' These instructions constituted unmistakably clear orders for genocide of all Sikhs formally initiated into their faith. -
Counterterrorism: Punjab a Case Study
COUNTERTERRORISM: PUNJAB A CASE STUDY Charanjit Singh Kang B.A. (First Class Honours), Simon Fraser University, 200 1 Diploma of Criminology, Kwantlen University College, 1998 THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS In the School of Criminology O Charanjit Singh Kang 2005 SIMON FRASER UNIVERSITY Spring 2005 All rights reserved. This work may not be reproduced in whole or in part, by photocopy or other means, without permission of the author. APPROVAL Name: Charanjit Singh Kang Degree: M.A. Title of Thesis: Counterterrorism: Punjab A Case Study Examining Committee: Chair: Prof. Neil Boyd Professor, School of Criminology Dr. Raymond Corrado Professor, School of Criminology Dr. William Glackman Associate Professor, School of Criminology Dr. Irwin Cohen External Examiner Professor, Department of Criminology University College of the Fraser Valley Date DefendedIApproved: &I 6; 20s s SIMON FRASER UNIVERSITY PARTIAL COPYRIGHT LICENCE The author, whose copyright is declared on the title page of this work, has granted to Simon Fraser University the right to lend this thesis, project or extended essay to users of the Simon Fraser University Library, and to make partial or single copies only for such users or in response to a request from the library of any other university, or other educational institution, on its own behalf or for one of its users. The author has further granted permission to Simon Fraser University to keep or make a digital copy for use in its circulating collection. The author has further agreed that permission for multiple copying of this work for scholarly purposes may be granted by either the author or the Dean of Graduate Studies.