In the High Court of Punjab and Haryana at Chandigarh

Total Page：16

File Type：pdf, Size：1020Kb

IN THE HIGH COURT OF PUNJAB AND HARYANA AT CHANDIGARH COCP-1484-2016 (O & M) Date of decision: 21.12.2016 H.C. Arora ….Petitioner V/s Sarvesh Kaushal and anr. ...Respondent(s) CORAM: HON’BLE MR. JUSTICE RAJAN GUPTA Present: Mr. H.C. Arora, petitioner in person. Mr. Puneet Gupta, Advocate, for UOI. Mr. V. Ramswaroop, Addl.A.G., Punjab. **** Rajan Gupta, J. (Oral) CM-19139-CII-2016 Allowed as prayed for. CM-19140-CII-2016 Application for placing on record additional affidavit alongwith its annexures on behalf of respondent-UOI, is allowed as prayed for. Same is taken on record. COCP-1484-2016 Petitioner has sought change of direction in the nature of mandamus for changing of Sunam railway station to Sunam Udham Singh Wala railway station . It has been urged before the court that the town has already been named as “Sunam Udham Singh Wala”. Thus, name of the railway station needs to be changed accordingly. He earlier preferred writ petition COCP-1484-2016 (O & M) ::2:: wherein it was directed that the representation of the petitioner be considered by the appropriate authority. Today, Mr. Gupta, learned counsel representing Union of India, submits that necessary approval has been granted for change of name of the concerned railway station. Mr. Ramswaroop, learned State counsel submits that the Governor of Punjab, has issued a notification dated December 16, 2016, renaming the existing Sunam railway station in District Sangrur, as “Sunam Udham Singh Wala Railway Station”. A copy of the notification has been produced. Same is taken on record. He has also referred to communication dated 24.6.2016 addressed to Ministry of Home Affairs, Government of India, stating that Shaheed Udham Singh made supreme sacrifice for the nation. It is evident that name of railway station at Sunam is now “Sunam Udham Singh Wala Railway Station”, which is same as the name of town. The steps taken is in order as Shaheed Udham Singh belonged to Sunam and gave supreme sacrifice for the nation. This redresses the grievance of the petitioner. No further direction is necessary. The petition is rendered infructuous, disposed of as such. (RAJAN GUPTA) December 21, 2016 JUDGE sukhpreet Whether speaking/reasoned : Yes/No Whether reportable : Yes/No.

Copy Link

Recommended publications

Jallianwala Bagh Centenary Committee Leaflet
Jallianwala Bagh Massacre 1919 Centenary Committee WE DEMAND A FORMAL APOLOGY, TO BE STATED IN PARLIAMENT, BY THE SERVING BRITISH PRIME MINISTER. The time has come when badges of honour make our David Cameron, the former Prime shame glaring in the Minister wrote in the visitors’ book: incongruous context of humiliation, and I for my part “This was a deeply shameful act in wish to stand, shorn of all British history, one that Winston special distinctions, by the Churchill rightly described at that time side of those of my country - as “monstrous”. We must never forget men, who, for their so-called what happened here and we must insignificance, are liable to suffer degradation not fit for ensure that the UK stands up for the human beings. right of peaceful protests.” Rabindranath Tagore Massacre at Jalianwala Bagh 13 April 1919 British Army General Dyer in command Jallianwala Bagh Massacre 1919 Centenary Committee. initial Sponsors: Indian Workers’ Association GB, Tarksheel Society, South Asia Peoples Forum Baba Sohan Singh Bhakna Shaheed Kartar Singh Sarabha Pre-Jallianwala Bagh The epoch making Great October Socialist Revolution of 1917 in Russia made its impact on India’s struggle for freedom. The freedom movement broadened its vision with a realisation that without social and economic equalities, freedom will be meaningless. The onward march of the people and the formation of the Ghadar Party in San Francisco in 1913 under the leadership of Baba Sohan Singh Bhakna , the 1914 Komagatamaru episode in Vancouver Canada, and their return to Punjab made the British imperialists nervous and on alert.
[Show full text]
The Sikh Dilemma: the Partition of Punjab 1947
The Sikh Dilemma: The Partition of Punjab 1947 Busharat Elahi Jamil Abstract The Partition of India 1947 resulted in the Partition of the Punjab into two, East and West. The 3rd June Plan gave a sense of uneasiness and generated the division of dilemma among the large communities of the British Punjab like Muslims, Hindus and Sikh besetting a holocaust. This situation was beneficial for the British and the Congress. The Sikh community with the support of Congress wanted the proportion of the Punjab according to their own violation by using different modules of deeds. On the other hand, for Muslims the largest populous group of the Punjab, by using the platform of Muslim League showed the resentment because they wanted the decision on the Punjab according to their requirements. Consequently the conflict caused the world’s bloodiest partition and the largest migration of the history. Introduction The Sikhs were the third largest community of the United Punjab before India’s partition. The Sikhs had the historic religious, economic and socio-political roots in the Punjab. Since the annexation of the Punjab, they were faithful with the British rulers and had an influence in the Punjabi society, even enjoying various privileges. But in the 20th century, the Muslims 90 Pakistan Vision Vol. 17 No. 1 Independence Movement in India was not only going to divide the Punjab but also causing the division of the Sikh community between East and West Punjab, which confused the Sikh leadership. So according to the political scenarios in different timings, Sikh leadership changed their demands and started to present different solutions of the Sikh enigma for the geographical transformation of the province.
[Show full text]
LOK SABHA ___ SYNOPSIS of DEBATES (Proceedings Other Than
LOK SABHA ___ SYNOPSIS OF DEBATES* (Proceedings other than Questions & Answers) ______ Friday, August 2, 2019 / Shravana 11, 1941 (Saka) ______ ANNOUNCEMENT BY THE SPEAKER Re: Emphasizing upon Janbhagidari on Food Nutrition Programme and involvement of Members in this regard. HON. SPEAKER: Our Prime Minister has taken a decision that all of us are obliged to associate ourselves with public participation to eradicate malnutrition from the country. This move will not only protect the mother from malnutrition but would ensure fairly healthy posterity. I urge upon all of you to create a mass movement on this count. _______ * Hon. Members may kindly let us know immediately the choice of language (Hindi or English) for obtaining Synopsis of Lok Sabha Debates. THE JALLIANWALA BAGH NATIONAL MEMORIAL (AMENDMENT) BILL, 2019 THE MINISTER OF STATE OF THE MINISTRY OF CULTURE AND MINISTER OF STATE OF THE MINISTRY OF TOURISM (SHRI PRAHLAD SINGH PATEL) moving the motion for consideration of the Bill, said: Jallianwala Bagh massacre took place on April 13, 1919. It occurs to me that Sadar Udham Singh was just five at that time and did harbour a kind of revolutionary flame in within which remained suppressed in his heart for a period of 21 years. Thereafter, he could not resist firing at General Dyre. Two days back was marked with death anniversary of martyr Udham Singh Ji and I pay tribute to him. This is the centenary year of the Jallianwala Bagh massacre. I express my deep sense of gratitude and feel beholden to the Prime Minister of the country for rolling out a nation-wise celebration in the fond memory of the valiant heros of uprisings martyred in massacre.
[Show full text]
Multidisciplinary Research
ISSN (Online) : 2455 - 3662 SJIF Impact Factor :4.924 EPRA International Journal of Multidisciplinary Research Monthly Peer Reviewed & Indexed International Online Journal Volume: 4 Issue:10 October 2018 Published By : EPRA Journals CC License Volume: 4 | Issue: 10 | October 2018 SJIF Impact Factor: 4.924 ISSN (Online): 2455-3662 EPRA International Journal of Multidisciplinary Research (IJMR) EXISTENCE HISTORY OF SPHERE VICTOR UDHAM SINGH ABSTRACT R.Kalidass1 Udham Singh is appropriate for the world to be a leader and warrior throughout the Indian 1 Research Scholar, independence movements. Udham Singh was an Department of History, Indian Ghadar Party, Hindustan Socialist, Republican Alagappa University, Association, innovative and freedom pugilist. He was Karaikudi, Tamil Nadu, born on December 26, 1889, in the village of Tsunam in Sangrur district of Punjab. Parents died at the India young age. On April 13, 1919, on the day of the Jallianwala Bagh massacre, Utham Singh and his Dr. K.Krishnamoorthy2 Ashram friends did the water supply to the meeting. 2Assistant Professor, The massacre of thousands of people disrupted has severely affected him. He vowed in the Golden Department of History & Head i/c, Temple to take revenge on this incident. Dheeran Alagappa University, Utham Singh was shot dead after 21 years after the Karaikudi, Tamil Nadu, incident, deputy governor Michael O' Tair, who led India the Jallianwala Bagh massacre. KEYWORDS: Freedom, Udham Singh, Jallianwala Bagh, Socialist, O’Tair. INTRODUCTION 1940, he was hanged in prison at Benton. On that Udham Singh was an Indian Ghadar Party, afternoon his body was buried in prison premises. Hindustan Socialist, Republican Association, PREMATURE LIFE innovative and freedom pugilist.
[Show full text]
The Singh Twins Jallianwala: Repression and Retribution 2019
The Singh Twins Jallianwala: Repression and Retribution 2019 Manchester Museum The University of Manchester The Singh Twins: Selected Biography The Singh Twins are British artists with an international reputation whose contribution to contemporary art has been recognised at the highest level. In 2010 they were made Honorary Citizens of their home city of Liverpool. In 2011 they were each awarded MBE’s from HRH Queen Elizabeth II and in 2015, Honorary Doctorates of Fine Art from the University of Chester. Their award-winning work, which explores largely hidden colonial histories and challenges generally accepted, Eurocentric perceptions of heritage and identity in art and society, was cited by Sir Simon Schama in his BBC documentary series ‘The Face of Britain’, as representing the artistic face of modern Britain. Major exhibitions include solos shows at London’s National Portrait Gallery and Delhi’s National Gallery of Modern Art. Their most recent solo exhibition (‘Slaves of Fashion: New Works by The Singh Twins’) attracted over 105,000 visitors at Liverpool’s Walker Art Gallery alone, where it launched in 2018. The series received significant media interest including profiles by North West TV’s, ‘Inside Out’, ‘The One Show’ and a regional documentary commissioned for the BBC’s ‘Civilisations’ series. The exhibition, which involved a close collaboration with Professor Kate Marsh of the University of Liverpool, was shortlisted for the ‘Eastern Eye Arts Culture and Theatre Awards’. In 2018 The Twins were commissioned by Royal Collection Trust to create a new work for temporary display at The Queen’s Gallery Buckingham Palace. The Twins’ artistic response to the Centenary of the Jallianwala Bagh massacre, is the latest addition to their ‘Slaves of Fashion’ series.
[Show full text]
Shaheed Udham Singh
Shaheed Udham Singh The Phoenix from Jallianwallah Bagh Shaheed Udham Singh is a brilliant star in the firmament of Indian struggle for independence. The second of the only two Indian revolutionaries who kissed the gallows in British jail for the crime of striking against tyrant English administration in the way Madanlal Dhingra had done it 40 years before him. A lofty character who, when incarcerated in the Pentonville Jail in Britain in1940, before being hanged, was showered with the great tribute by a free thinking upright British Police officer : “Congratulations my dear friend! The most heroic manner in which you have avenged your national disgrace: salute to you, my friend, my most respectful reverence…” The anniversary of this distinguished martyr falls on 20th December, this year. In this historic occasion we must recall him with befitting solemnity. On 13th April, 1919, the Jallianwallah Bagh massacre occurred; which was one of the most hated black spots in the history of British rule in India. The notorious Rowlatt Act was passed on 18th March, 1919 and the effect it had upon Indian freedom fighters and the general masses speaks for itself. By dint of this Act the authorities were endowed with autocratic power to arrest any person they wanted, to confine him in any place and under any condition or for any duration as were prescribed. Further, ‘dangerous characters’, i.e the revolutionaries as was described by the then rulers, already under control or confinement, could be continuously detained under this Act for indefinite period. On the black day, 13th April, 1919 at Jallianwallah Bagh, a mass meeting was organized in protest of this Black Act.
[Show full text]
The Declining Share of Sikhs in the Population of India
Centre’s Blog on Religion Data of Census 2011 Religion Data of Census 2011: VIII The Declining share of Sikhs in the population of India During 2001-11, the Sikhs have grown at a much lower rate compared to the Hindus; who themselves have grown slower than the total population of India. Sikhs have recorded decadal growth of 8.42 percent as against 16.76 percent of the Hindus and 17.72 percent of the total population. The rate of growth of Sikhs outside Punjab has been merely 4.42 percent. The data indicates not only a decline in the share of Sikhs, particularly in the Punjab and its neighbourhood, but also a widespread contraction of the absolute number of Sikhs in several States and a large number of districts across the country. The decline in the share of Sikhs has been happening for a while now, but the widespread contraction that has happened during 2001-11 seems new. The spread of Sikhs beyond the Punjabi neighbourhood is not as big as is popularly believed; now the footprint of Sikhs across the country seems to be contracting. This contraction of a community that is religiously valuable and strategically sensitive ought to be a matter of serious concern. Number and Share of Sikhs, 1951-2011 In the Table here, we have Number and Growth of Sikhs (counted), 1951-2011 compiled the number of Sikhs as Census Persons Percent Growth Growth counted in the seven decennial Year in ’000s Share Sikhs % Hindus % Censuses since 1951. Up to 1981, 1951 6,219 1.74 – – the Sikhs in India were growing 1961 7,845 1.79 26.15 20.73 considerably faster than the Hindus 1971 10,379 1.89 32.30 23.68 and the total population; their share 1981 13,078 1.97 26.00 21.27 1991 16,260 1.94 24.33 25.09 in the population of India in this 2001 19,216 1.87 18.88 20.35 period rose from 1.74 percent in 2011 20,833 1.72 8.42 16.76 1951 to 1.97 percent in 1981.
[Show full text]
The Idea, Context, Framing and Realities of 'Sikh Radicalisation'
NOVEMBER 2017 The Idea, Context, Framing and Realities of ‘Sikh Radicalisation’ in Britain FULL REPORT Dr Jasjit Singh School of Philosophy, Religion and History of Science University of Leeds This report was produced out of the Ethno-National, Religio-Cultural Or Anti-Muslim? Investigating Sikh Radicalisation In Britain project funded by CREST. To find out more information about this project, and to see other outputs from the team, visit the CREST website at: https://crestresearch.ac.uk/projects/sikh-radicalisation-britain/ About CREST The Centre for Research and Evidence on Security Threats (CREST) is a national hub for understanding, countering and mitigating security threats. It is an independent Centre, commissioned by the Economic and Social Research Council (ESRC) and funded in part by the UK security and intelligence agencies (ESRC Award: ES/N009614/1). www.crestresearch.co.uk ©2017 CREST Creative Commons 4.0 BY-NC-SA licence. www.crestresearch.ac.uk/copyright CONTENTS EXECUTIVE SUMMARY ...............................................................................................................5 PURPOSE AND CONTENT ..........................................................................................................9 EMPIRICAL DATA ON SIKHS IN BRITAIN.............................................................................13 METHODOLOGY ..........................................................................................................................14 FROM ‘FANATICS’ TO ‘RADICALS’: MAPPING SIKH ACTIVISM IN BRITAIN
[Show full text]
1 Global 197 (Special Topics) Spring 2020 Aspects of Histories of Punjab
Global 197 (Special Topics) Spring 2020 Aspects of Histories of Punjab and the Sikhs Instructor: Anshu Malhotra ([email protected]) Office Hours: Wednesday 3:30 p.m. – 5:30 p.m. over Zoom/Skype/Whatsapp to be confirmed while scheduling appointment. Please send your preference at the time of request. Course Description This course will look at the histories of Punjab and the Sikhs in South Asia and the Diaspora. The course will start by looking at the historical time and the later memory of Guru Nanak, the founder of Sikhism. It will go on to study the life of the tenth Guru Gobind Singh and the establishment of the Khalsa, and its gendered imaginations. With this historical background, we will then turn to the global histories of colonialism, migration, and nationalist movements. The colonial Punjab, its histories and legacies will be referred to through examining cataclysmic events like the Jallianwala Bagh massacre in 1919; and the Partition of the subcontinental Punjab in 1947. The Punjabi Diaspora in the West and its political commitment to dismantle imperialism will be seen through the Ghadar movement based in the west coast of the US, but whose site of action lay in India. The Diaspora’s social, cultural and gender dimensions will be studied through figures like Maharaja Duleep Singh, the last Sikh prince in exile in the UK and his place in the diasporic Sikh imagination; his daughter Sophia Duleep Singh and her involvement in the Suffragette movement; and the intimate and familial relations of the early Punjabi settlers in California. The cultural dimensions of Sikh identity, particularly through the figure of the Khalsa male will be examined, also giving attention to the post 9/11 situation in the US.
[Show full text]
Mahatma Gandhi's Satyagraha and Nonviolent Resistance
City University of New York (CUNY) CUNY Academic Works Publications and Research College of Staten Island 1997 Mahatma Gandhi's Satyagraha and NonViolent Resistance David M. Traboulay CUNY College of Staten Island How does access to this work benefit ou?y Let us know! More information about this work at: https://academicworks.cuny.edu/si_pubs/81 Discover additional works at: https://academicworks.cuny.edu This work is made publicly available by the City University of New York (CUNY). Contact: [email protected] MAHATMA GANDHI’S SATYAGRAHA MOVEMENTS DAVID M. TRABOULAY ACKNOWLEDGEMENTS In my hometown of San Fernando, Trinidad, in the old administrative center called Harris Promenade, there is an impressive statue of Mahatma Gandhi striding forward with his head high looking towards the sea. I became interested in Gandhi as a boy, as, indeed, did all Indians of Trinidad. The descendants of nineteenth century indentured immigrants from India organized the movement to erect a statue of Gandhi to commemorate the achievements of Indians in Trinidad. West Indians of Indian and African ancestry experienced the bitterness of indentured servitude and slavery but by the 1950s had happily achieved advancement socially, economically, and politically, and in 1962 Trinidad won its independence from Great Britain. The statue of Gandhi signified not only the achievement of independence in India and Trinidad, but also the particular achievements of former indentured laborers. I have taught a course on Modern India at the City University of New York every year since 1981 and always placed Gandhi’s Satyagraha struggle at the center of the course. There were times when I was amazed how interested my American students were in the figure of Gandhi.
[Show full text]
Past Knowing and Representational Practices: Visual Culture and the Social Production of Peoplehood
Twenty-First Century Papers: On-Line Working Papers from the Center for 21st Century Studies University of Wisconsin–Milwaukee Past Knowing and Representational Practices: Visual Culture and the Social Production of Peoplehood by Arijit Sen Twenty-First Century Papers: On-line Working Papers from the Center for 21st Century Studies * http://www.21st.uwm.edu *ISSN 1545-6161 *University of Wisconsin - Milwaukee * P.O. Box 413 * Milwaukee, WI 53201 * 414.229.4141 (voice) * 414.229.5964 (fax) * [email protected] Interim Director: Merry Wiesner-Hanks The Center for 21st Century Studies, a UW System Center of Excellence at the University of Wisconsin – Milwaukee campus, is a postdoctoral research institute founded in 1968 to foster cross-disciplinary research in the humanities. This series of occasional, on- line Working Papers provides a forum for rapid distribution of ideas in texts that are not yet ready or suitable for publication in more formal academic publications, but still offer valuable content. Usually the authors of Center Working Papers will be Center fellows, invited speakers, or others with significant ties to the Center, although we reserve the right to make exceptions. We regret that we are unable to consider unsolicited submissions. 1 Past Knowing and Representational Practices: Visual Culture and the Social Production of Peoplehood by Arijit Sen Assistant Professor School of Architecture and Urban Planning University of Wisconsin-Milwaukee Twenty-First Century Papers On-Line Working Papers from the Center for 21st Century Studies University of Wisconsin–Milwaukee Number 11 January 2009 © Copyright 2009 by the Center for 21st Century Studies all rights reserved 2 Abstract Immigrant histories exemplify multiple ways of knowing, construing, and reproducing the past.
[Show full text]
Shd. Udham Singh
Books & Articles OnOnOn Shaheed Udham Singh Available ininin Bhai Gurdas Library Guru Nanak Dev University Amritsar Shaheed Udham Singh ( 1899 – 1940 ) Sardar Shaheed Udham Singh ( 1899 – 1940) Sardar Shaheed Udham Singh played a significant role in the history of the Indian freedom movement. Sardar Udham Singh, who is also known by various other names viz. Sher Singh, Ude Singh, Ram Mohammad Singh Azad and Frank Brazil. Ram Mohammad Singh Azad symbolizing the unification of the three major religions of India: Hinduism, Islam and Sikhism. Every Indian in general and Punjabi in particular is proud of him. He was a worthy son of our motherland. He occupies a distinguished position in the galaxy of Sukhdev, Rajguru, Kartar Singh Sarabha, Shaheed Bhagat Singh and other great patriots. Sher Singh was born in Sunam in the Sangrur district of Punjab situated in the Malwa area to a farming family headed by Sardar Tehal Singh who was of Kamboj caste (known as Chuhar Singh before taking the Amrit). Sardar Tehal Singh was at that time working as a watchman on a railway crossing in the neighbouring village of Uppli. Sher Singh's mother died in 1901. His father followed in 1907. With the help of Bhai Kishan Singh Ragi, both Sher Singh and his elder brother, Mukta Singh, were taken in by the Central Khalsa Orphanage Putlighar in Amritsar on October 24, 1907. They were given pahul at the orphanage and received new names: Sher Singh became Udham Singh, and Mukta Singh became Sadhu Singh. Sadhu Singh died in 1917, which came as a great shock to his brother.
[Show full text]