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Sikhism Reinterpreted: the Creation of Sikh Identity
Lake Forest College Lake Forest College Publications Senior Theses Student Publications 4-16-2014 Sikhism Reinterpreted: The rC eation of Sikh Identity Brittany Fay Puller Lake Forest College, [email protected] Follow this and additional works at: http://publications.lakeforest.edu/seniortheses Part of the Asian History Commons, History of Religion Commons, and the Religion Commons Recommended Citation Puller, Brittany Fay, "Sikhism Reinterpreted: The rC eation of Sikh Identity" (2014). Senior Theses. This Thesis is brought to you for free and open access by the Student Publications at Lake Forest College Publications. It has been accepted for inclusion in Senior Theses by an authorized administrator of Lake Forest College Publications. For more information, please contact [email protected]. Sikhism Reinterpreted: The rC eation of Sikh Identity Abstract The iS kh identity has been misinterpreted and redefined amidst the contemporary political inclinations of elitist Sikh organizations and the British census, which caused the revival and alteration of Sikh history. This thesis serves as a historical timeline of Punjab’s religious transitions, first identifying Sikhism’s emergence and pluralism among Bhakti Hinduism and Chishti Sufism, then analyzing the effects of Sikhism’s conduct codes in favor of militancy following the human Guruship’s termination, and finally recognizing the identity-driven politics of colonialism that led to the partition of Punjabi land and identity in 1947. Contemporary practices of ritualism within Hinduism, Chishti Sufism, and Sikhism were also explored through research at the Golden Temple, Gurudwara Tapiana Sahib Bhagat Namdevji, and Haider Shaikh dargah, which were found to share identical features of Punjabi religious worship tradition that dated back to their origins. -
The Sikh Prayer)
Acknowledgements My sincere thanks to: Professor Emeritus Dr. Darshan Singh and Prof Parkash Kaur (Chandigarh), S. Gurvinder Singh Shampura (member S.G.P.C.), Mrs Panninder Kaur Sandhu (nee Pammy Sidhu), Dr Gurnam Singh (p.U. Patiala), S. Bhag Singh Ankhi (Chief Khalsa Diwan, Amritsar), Dr. Gurbachan Singh Bachan, Jathedar Principal Dalbir Singh Sattowal (Ghuman), S. Dilbir Singh and S. Awtar Singh (Sikh Forum, Kolkata), S. Ravinder Singh Khalsa Mohali, Jathedar Jasbinder Singh Dubai (Bhai Lalo Foundation), S. Hardarshan Singh Mejie (H.S.Mejie), S. Jaswant Singh Mann (Former President AISSF), S. Gurinderpal Singh Dhanaula (Miri-Piri Da! & Amritsar Akali Dal), S. Satnam Singh Paonta Sahib and Sarbjit Singh Ghuman (Dal Khalsa), S. Amllljit Singh Dhawan, Dr Kulwinder Singh Bajwa (p.U. Patiala), Khoji Kafir (Canada), Jathedar Amllljit Singh Chandi (Uttrancbal), Jathedar Kamaljit Singh Kundal (Sikh missionary), Jathedar Pritam Singh Matwani (Sikh missionary), Dr Amllljit Kaur Ibben Kalan, Ms Jagmohan Kaur Bassi Pathanan, Ms Gurdeep Kaur Deepi, Ms. Sarbjit Kaur. S. Surjeet Singh Chhadauri (Belgium), S Kulwinder Singh (Spain), S, Nachhatar Singh Bains (Norway), S Bhupinder Singh (Holland), S. Jageer Singh Hamdard (Birmingham), Mrs Balwinder Kaur Chahal (Sourball), S. Gurinder Singh Sacha, S.Arvinder Singh Khalsa and S. Inder Singh Jammu Mayor (ali from south-east London), S.Tejinder Singh Hounslow, S Ravinder Singh Kundra (BBC), S Jameet Singh, S Jawinder Singh, Satchit Singh, Jasbir Singh Ikkolaha and Mohinder Singh (all from Bristol), Pritam Singh 'Lala' Hounslow (all from England). Dr Awatar Singh Sekhon, S. Joginder Singh (Winnipeg, Canada), S. Balkaran Singh, S. Raghbir Singh Samagh, S. Manjit Singh Mangat, S. -
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. -
1 UNIT 4 SIKHISM Contents 4.0 Objectives 4.1 Introduction 4.2
UNIT 4 SIKHISM Contents 4.0 Objectives 4.1 Introduction 4.2 Origin of Sikh Religion and Gurus 4.3 Sikh Scripture: Guru Granth Sahib 4.4 Teachings of Sikh Religion 4.5 Ethics of Sikhism 4.6 Sikh Institutions 4.7 Sikh Literature 4.8 Let Us Sum Up 4.9 Key Words 4.10 Further Readings and References 4.11 Answers to Check Your Progress 4.0 OBJECTIVES The main objective of this unit is to give an introduction to Sikhism. By the end of this Unit you are expected to understand: • the origin and development of Sikhism through the successive ten Gurus • the structural as well as conceptual framework of the Sikh Scripture, Guru Granth Sahib, and its cosmopolitan vision • the ethical aspects of Sikhism, ethical code of conduct, status of women and contributions of Sikh women to spirituality • the practical implications of Sikh teachings • the role of Sikh institutions • the Sikh ceremonies, rituals and festivals • the Sikh literature and Sikh socio-religious movements 4.1 INTRODUCTION In the history of Punjab, Guru Nanak appeared at a time when there was complete disintegration not only social and political but also moral and spiritual. Guru Nanak, the founder of Sikh religion, has presented a microscopic portrayal of society in his compositions. He was totally aware of his surrounding atmosphere, religious as well as non-religious. He condemns the external paraphernalia of religion with all its religious rites, ceremonies, sacrifices, pilgrimages, idol-worship and ascetic practices which enhance human’s ego and deprive one of highest spiritual truths. He denounces the empty religious rituals and reacted strongly against the formal ways of worship of orthodox priestly class of Islam and Hinduism. -
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. -
13769 Hon. James T. Walsh Hon. Michael K. Simpson Hon
May 23, 2007 EXTENSIONS OF REMARKS, Vol. 153, Pt. 10 13769 INDIAN POLICEMAN CAUGHT AT AKAL TAKHT achieve our objective of sovereignty for The Williamson-Sodus Airport was an SAHIB WITH REVOLVER Khalistan. Any major event in Punjab since 1,800-foot runway that was seeded in July Just a few days ago, the Tribune of 1984 has been documented in the Congres- 1957. Over the years the runway was up- Chandigarh reported that an Indian police- sional Record in statements by various Mem- bers of Congress. We thank them for their graded and is now a 3,800 ft. hard-surface as- man was caught with a revolver at the Akal phalt runway with modern lighting and Takht Sahib. His revolver fell on the ground. support for the independence of Khalistan. He was manhandled by the Sikhs there. Congressional hearings were held in the U.S. taxiways and is always under improvement. No one is allowed to take firearms inside Congress by Rep. Ben Blaz, Rep. Dan Burton, Operated by the Williamson Flying Club, Inc., the Golden Temple. By doing so, this police- and others on human-rights violations and the Williamson-Sodus Airport has tremen- man violated the Maryada of the Golden the independence of Khalistan. Special or- dously grown to serve the various needs of Temple. The shameful Akali government has ders of the U.S. Congress on human-rights the community. allowed undercover policemen to desecrate violations and the independence of Khalistan One of the airport’s functions is to serve as have been conducted. The Indian government the Golden Temple. -
Use of Theses
THESES SIS/LIBRARY TELEPHONE: +61 2 6125 4631 R.G. MENZIES LIBRARY BUILDING NO:2 FACSIMILE: +61 2 6125 4063 THE AUSTRALIAN NATIONAL UNIVERSITY EMAIL: [email protected] CANBERRA ACT 0200 AUSTRALIA USE OF THESES This copy is supplied for purposes of private study and research only. Passages from the thesis may not be copied or closely paraphrased without the written consent of the author. A World Reconstructed: Religion, Ritual And Community Among the Sikhs, 1850-1909. A thesis submitted for the degree of Doctor of Philosophy Harjot S. Oberoi The Australian National University, Canberra March, 1987 This thesis is the result of my own research carried out while enrolled as a Ph.D candidate at the Australian National University, Canberra, December, 1982 to March, 1987. t) . ~ . c:i!:i.Ji~- Abstract The pluralistic paradigm of the Sikh faith for much of the nineteenth century allowed its adherents to belong to any one of the following traditions: U dasi, Nirmala, Suthresashi, Khalsa, Sangatsaihbie, Jitmalie, Bakhtatmlie, Mihansahie, Sahajdhari, Kuka and Sarvaria. Many of these Sikhs shaved their heads, freely smoked tobacco and hashish and were not particular about maintaing the five external symbols of the faith. In the absence of a centralized church and an attendant religious hierarchy, heterogeneity in religious beliefs, plurality of rituals, and diversity of life styles, were freely acknowledged. A pilgrimage to the Golden Temple could be supplemented with similar undertakings to the Ganges at Hardwar or the shrine of a Muslim saint. Attending seasonal festivals at Benares or Hardwar was in no way considered a transgression of prevailing Sikh doctrines, whatever teleological studies may like to assert today. -
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 -
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. -
UC Riverside UCR Honors Capstones 2018-2019
UC Riverside UCR Honors Capstones 2018-2019 Title Sikh Sovereignty: The Relentless Battle for Khalistan Permalink https://escholarship.org/uc/item/7947d6tp Author Mundi, Harkirat Publication Date 2019-04-01 eScholarship.org Powered by the California Digital Library University of California By A capstone project submitted for Graduation with University Honors University Honors University of California, Riverside APPROVED _______________________________________________ Dr. Department of _______________________________________________ Dr. Richard Cardullo, Howard H Hays Jr. Chair, University Honors Abstract Table of Contents Khalsa Akhbar ........................................................................................................................... 2-5 Sikh Sovereignty: The Relentless Battle for Khalistan ..............................................................6 Origins of Sikh Sovereignty .........................................................................................................7 The Right to Khalistan ...............................................................................................................11 Anti-Colonial Nationalism .........................................................................................................14 Subaltern Studies ........................................................................................................................17 Conclusions ................................................................................................................................19 -
S. S. Johar Preface
Dro ,. s. s. Johar Preface This is the story of the Sikh Struggle after Guru Gobind Singh left his mortal coil in 1708. This was the most critical period in the history of the Sikhs. During the period they had to make many sacrifices and were ultimately able to retain the Sikh Empire under Maharaja Ranjit Singh. Though the Sikhs had to pass through the difficult period pley produced such dynamic and dashing men of courage like Banda Bahadur, Nawab Kapur Singh, Jassa Singh Ahaluwalia, Jassa Singh Ramgarhia, Baghel Singh, Baba Deep Singh and Ranjit Singh. They were fearless people who had only welfare of the Panth in their minds and they laid down their lives for a poble cause. I have spent ten long years to complete this momentous work, and now I hope that the present generation will learn lesson from the deeds of these brave and courageous people. This is the time when our new generation should be told about the heroic deeds of Sikh generals of this period whose only aim was to save Sikhism from extinction. Sikh history would have been different if these dashing and fearless people did not appear on the scene. Sikhism is once again faced with the crisis of identity; its very existence is threatened and unless such noble souls appear on the scene, the Sikh individuality will grow astray and the great religion will only remain in the pages of history. Let the new generation learn from the heroic deeds of these heroes to remain united like a brave nation and work for the service of mankind. -
How Avoiding the Religion–Politics Divide Plays out in Sikh Politics
religions Article How Avoiding the Religion–Politics Divide Plays out in Sikh Politics Pashaura Singh Department of Religious Studies, University of California, Riverside, CA 92521, USA; [email protected] Received: 15 March 2019; Accepted: 24 April 2019; Published: 28 April 2019 Abstract: This article looks at the intersection of religion and politics in the evolution of the Sikh tradition in the pre-colonial, colonial and post-colonial periods in the Indian subcontinent. The Sikh notion of sovereignty is at the heart of the intersection of religious and secular domains, and this relationship is examined empirically and theoretically. In particular, the conception of m¯ır¯ı-p¯ır¯ı is presented as a possible explanation for understanding the ‘new developments’ in contemporary Sikh politics in India. Keywords: Akal Takhat; British Raj; halem¯ı raj;¯ Khalsa; m¯ır¯ı-p¯ır¯ı; religion and politics; secularism; SGPC; Akali Dal; Punjab 1. Introduction The purpose of this essay is to look at the changing dynamics of the intersection of religion and politics at various historical junctures in the evolution of the Sikh tradition, thereby understanding the more recent developments in Sikh politics in the Punjab. Notably, the distinction between the public and private spheres did not exist in the early Sikh tradition prior to the colonial rule of the early 19th century. The Sikh Gurus mediated the two spaces as one. For them and for societies of that time in India, this division did not exist. This is the same division as between religion and politics, or between church and state. In recent studies, “religion” is not considered simply a belief system or a purely interior impulse secreted away in the human soul and limited to the private sphere, or an institutional force separable from other non-religious or secular forces in the public domain.