Relationship Between Maharaja Duleep Singh and Namdhari
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Namdhari Calendar Dates (2017) – According to Bikrami Calendar (2073/74) Bikram Samwat Is the Calendar Established by Indian Emperor Vikramaditya
Namdhari Calendar Dates (2017) – According to Bikrami Calendar (2073/74) Bikram Samwat is the calendar established by Indian Emperor Vikramaditya. It is a solar calendar based on ancient Hindu tradition. The Bikram Sambat calendar is 56.7 years ahead of the solar Gregorian calendar. The dates here are taken from on Khalsa Hira Jantri 2017 and subject to change. www.kukasikhs.com & www.namdhari-world.com Thu 5 January 2017 Parkash Diwas Guru Gobind Singh Ji Fri 13 January 2017 Lohri Sat 14 January 2017 Mela Magi Mukatsar Sat 14 January 2017 Sangrand (Maagh) Tue 17 January 2017 Shaheedi Mela Malerkotla (17&18 Jan) Wed 18 January 2017 Pardesh Gavan – Sri Satguru Ram Singh Ji Wed 1 February 2017 Basant Panchmi & Parkash Diwas Satguru Ram Singh Ji Thu 9 February 2017 Parkash Diwas Guru Har Rai Ji Sun 12 February 2017 Sangrand (Phagun) Fri 24 February 2017 Maha Shivratri Sun 12 March 2017 Holi Sun 12 March 2017 Hola Start (Sri Bhaini Sahib) Sun 12 March 2017 Parkash Diwas Satguru Balak Singh Ji Tue 14 March 2017 Sangrand (Chet) Wed 15 March 2017 Parkash Diwas Satguru Partap Singh Ji Thu 16 March 2017 Hola Finish (Sri Bhaini Sahib) Fri 31 March 2017 Joti Jot Guru Angad Dev Ji Sat 1 April 2017 Joti Jot Guru Har Gobind Ji Tue 4 April 2017 Sri Mata Chand Kaur Ji Diwas Wed 5 April 2017 Ramnavmi Sun 9 April 2017 Joti Jot Guru Har Krishan Ji Thu 13 April 2017 Mela Vaisakhi Thu 13 April 2017 Sangrand (Vaisakh) Sun 16 April 2017 Parkash Diwas Guru Teg Bhadhur Ji Tue 18 April 2017 Parkash Diwas Guru Arjan Dev Ji Thu 27 April 2017 Parkash Diwas Satguru -
Sketching the Formative Years of Sohan Singh Bhakna's Life in Punjab
111 Karanbir Singh: Sohan Singh Bhakna Sketching the Formative Years of Sohan Singh Bhakna’s Life in Punjab Karanbir Singh Lyallpur Khalsa College, Jalandhar, Punjab _______________________________________________________________ Formed in the United States of America, the Ghadar Party was the harbinger of novel perspectives in Indian politics. The British Government crushed this movement ruthlessly during the early days of the World War I. There exist only limited literature which focuses on the lives of those Ghadarites who made daring efforts to establish a revolutionary movement. This paper assesses the early life of Sohan Singh Bhakna who was to later become the founder of the Ghadar Party. His long life span of ninety eight years presents a picture of a man who remained consistent in his actions whatever may be the consequences. In this article, an attempt is made to bring out the early, formative years, of the life of this revolutionary before he decided to migrate to America. The paper suggests that, it was not only the American liberal but racialized atmosphere which influenced his actions, leading him to think deeply about the meaning of slavery and freedom, but also his life experiences in Punjab itself, especially his interactions with Baba Kesar, which had a transforming impact on his state of mind. _______________________________________________________________ Introduction Sohan Singh Bhakna - the founder and first President of the Ghadar Party was a low profile altruistic revolutionary. From a Punjabi peasant to an American labourer and from a spirited revolutionary to a radical thinker, Bhakna’s life depicts an apt portrayal of the Ghadar Movement and its heroic legacy. -
The Khalsa and the Non-Khalsa Within the Sikh Community in Malaysia
International Journal of Academic Research in Business and Social Sciences 2017, Vol. 7, No. 8 ISSN: 2222-6990 The Khalsa and the Non-Khalsa within the Sikh Community in Malaysia Aman Daima Md. Zain1, Jaffary, Awang2, Rahimah Embong 1, Syed Mohd Hafiz Syed Omar1, Safri Ali1 1 Faculty of Islamic Contemporary Studies, Universiti Sultan Zainal Abidin (UniSZA) Malaysia 2 Universiti Kebangsaan Malaysia DOI: 10.6007/IJARBSS/v7-i8/3222 URL: http://dx.doi.org/10.6007/IJARBSS/v7-i8/3222 Abstract In the pluralistic society of Malaysia, the Sikh community are categorised as an ethnic minority. They are considered as a community that share the same religion, culture and language. Despite of these similarities, they have differences in terms of their obedience to the Sikh practices. The differences could be recognized based on their division into two distintive groups namely Khalsa and non-Khalsa. The Khalsa is distinguished by baptism ceremony called as amrit sanskar, a ceremony that makes the Khalsa members bound to the strict codes of five karkas (5K), adherence to four religious prohibitions and other Sikh practices. On the other hand, the non-Khalsa individuals have flexibility to comply with these regulations, although the Sikhism requires them to undergo the amrit sanskar ceremony and become a member of Khalsa. However the existence of these two groups does not prevent them from working and living together in their religious and social spheres. This article aims to reveal the conditions of the Sikh community as a minority living in the pluralistic society in Malaysia. The method used is document analysis and interviews for collecting data needed. -
© Dep Issn 1824 - 4483
Anita Anand, Sophia: Princess, Suffragette, Revolutionary, Bloomsbury, New York 2015, pp. 416. Anita Anand’s Sophia: Princess, Suffragette, Revolutionary provides an opportunity to contemplate themes as royalty, imperialism and race relations. Princess Sophia Duleep Singh, born in Britain in 1876, came into the world under considerably changed circumstances from her very wealthy and powerful grandfather, Maharajah Ranjit Singh, ruler of the Sikh Kingdom in the Punjab. In a tale stranger than fiction, writer Anand takes considerable care in outlining the background of Ranjit Singh’s life and death and the subsequent fallout from court intrigues in which only his youngest widow and son survived (all other wives partook of sati, burning on the funeral pyre with their departed husband and several potential heirs were subsequently murdered). With infant Duleep Singh placed on the throne and his mother Jindan appointed regent, the kingdom suffered considerable instability and, with much internal treachery, the British saw their opportunity to seize and take control of the Sikh Kingdom. Imprisoning widow Jindan, the British, who had promised protection of the young royal Duleep, played both conqueror and saviour. Duleep, placed under the care of a Scottish doctor and his wife and brought up speaking English, eventually converted to Christianity. Queen Victoria intrigued by the conversion of her exotic “subject” eventually arranged for Duleep to travel with his guardians to England. The young Maharajah became a favourite of the queen and the court, was provided with a large annual income and developed extravagant tastes. His overspending and penchant for dissolute pleasures eventually wore thin the early welcome that he received. -
STONEWALL HOME LEARNING PACK – LGBT History Month 2021
LGBT History Month 2021: Post-16 home learning pack STONEWALL HOME LEARNING PACK – LGBT History Month 2021 This LGBT History Month, we’re focussing on the lives and work of some courageous LGBT women. LGBT History Month was founded by Schools Out, who have been campaigning for LGBT inclusive education for 47 years. Due to Covid-19, we’ve created home learning packs as well as lesson packs to ensure that your students can benefit from the lesson content wherever they’re learning. You’ll find the lesson pack that mirrors this home learning pack on our website. Each home learning pack has suggested activities and resources for learners to complete at home. This is the post-16 version of the pack, you’ll find the primary age and 11-16 packs on our website. We have also developed packs on this theme for pupils with SEND/ASN/ALN – these can be found on our website. Stonewall is a lesbian, gay, bi and trans equality charity working with employers, schools, colleges and services for LGBT acceptance without exception. Find out more about our work here: www.stonewall.org.uk. LGBT History Month 2021: Post-16 home learning pack Activities Reflect and consider • What does the phrase ‘social change’ mean to you? Read the articles below to learn more about social change: o What is social change? https://www.humanrightscareers.com/issues/what-is-social- change/ o What is social change and why should we care? https://www.snhu.edu/about- us/newsroom/2017/11/what-is-social-change • 2 minute challenge: Name as many women involved in bringing about social change as you can. -
Casualty of War a Portrait of Maharaja Duleep Singh
CASUALTY OF WAR: Portrait of Maharajah Duleep Singh 2013 Poster Colour, Gouache and gold dust on Conservation mountboard (Museums of Scotland Collection) Artists’ Commentary - © The Singh Twins 2104. ‘Casualty of War: A Portrait of Maharaja Duleep Singh’ - A Summary This painting is inspired by a group of artefacts (mostly jewellery) in the National Museum of Scotland collections that are associated with the historical figure of Maharaja Duleep Singh whose life is intimately connected with British history. Essentially, it depicts the man behind these artefacts. But rather than being a straightforward portrait, it paints a narrative of his life, times and legacy to provide a context for exploring what these artefacts represent from different perspectives. That is, not just as the once personal property of a Sikh Maharaja now in public British possession, but as material objects belonging to a specific culture and time - namely, that of pre-Partition India, Colonialism and Empire. Interwoven into this visual history, is Duleep Singh’s special connection with Sir John Login, an individual who, possibly more than any other, influenced Duleep Singh’s early upbringing. And whose involvement with the Maharaja, both as his guardian and as a key player in British interests in India, reflected the ambiguous nature of Duleep Singh’s relationship with the British establishment. On the one hand, it shows Duleep Singh’s importance as an historical figure of tremendous significance and global relevance whose life story is inextricably tied to and helped shaped British-Indian, Punjabi, Anglo-Sikh history, politics and culture, past and present. On the other hand, it depicts Duleep Singh as the tragic, human figure. -
LSE Review of Books: Book Review: Royals and Rebels: the Rise and Fall of the Sikh Empire by Priya Atwal Page 1 of 3
LSE Review of Books: Book Review: Royals and Rebels: The Rise and Fall of the Sikh Empire by Priya Atwal Page 1 of 3 Book Review: Royals and Rebels: The Rise and Fall of the Sikh Empire by Priya Atwal In Royals and Rebels: The Rise and Fall of the Sikh Empire, Priya Atwal offers a new study that convincingly pushes against the historiography that has positioned the Sikh Empire as a one-man enterprise, delving deep into archival sources to reveal the rich, energetic and flawed lives of the Punjabi royal elite as they tried to carve out their dynastic place in India during the first half of the nineteenth century. The book is a tour-de-force, finds Diya Gupta, with the clarity and authority of Atwal’s writing and her careful reading of historical material succeeding in revealing the contingencies of the past in all its complexity. Royals and Rebels: The Rise and Fall of the Sikh Empire. Priya Atwal. Hurst. 2020. Ik si rajah, ik si rani, Dono margeh, khatam kahaani! Once there was a King, once there was a Queen, Both died, and there the story ends! Priya Atwal’s Royals and Rebels: The Rise and Fall of the Sikh Empire alludes to this humorous Punjabi couplet, only to highlight the book’s own impulse for resurrection. In Atwal’s deft hands, it is not simply a king and a queen who are reborn, but Shere-e- Punjab or the ‘Lion of Punjab’, Ranjit Singh himself, juxtaposed against the agency of his family – sons, grandsons, mothers-in-law and wives. -
Was Duleep Singh a Winner Or a Loser from the British Empire? Use These Templates to Help You Complete the Living Graph on Page 17
2A Was Duleep Singh a winner or a loser from the British Empire? Use these templates to help you complete the Living Graph on page 17. Complete both templates below for each stage of Duleep Singh’s life. Use coloured pencils to shade over each one in red, amber or green, depending on your level of certainty, or you could use felt pen to outline the boxes. Cut out each template and stick them onto the Living Graph. Green – we all agree and are sure about our ideas/this is what Duleep Singh thought. Amber – we have had some difficulty deciding but think these thoughts are quite accurate. The debate is reflected in the comments and evidence. Red – we are not at all sure and have explained why in the comments and evidence. Stage: Dates: Duleep Singh’s thoughts on whether he was Evidence a winner or loser Stage: Dates: My/our thoughts on whether he was a Evidence winner or loser © Hodder Education, 2009 SHP History Year 9 Teacher’s Resource Book 99 2B Was Duleep Singh a winner or a loser from the British Empire? Word Bank You can use the words and phrases below in your explanations for the Living Graph on page 17. It is certain that It is clear that It is probable that It is likely/unlikely that It seems possible that It may be that We think this because This is confirmed by This is suggested by The reason for this conclusion is However On the other hand At the same time In addition Conflicting evidence suggests 100 SHP History Year 9 Teacher’s Resource Book © Hodder Education, 2009 3 Producing a balanced argument Use the fingers of the left and right hands to record five points for each side of your argument. -
The Anglo-Soviet Plot for the Destruction of India
Click here for Full Issue of EIR Volume 12, Number 21, May 28, 1985 �ilrnInvestigation The Anglo-Soviet plot for the destruction of India by Joseph Brewda and Nancy Spannaus The recent upsurge of separatist violence in India, and the surfacing of Sikh assassin networks in the United States and Western Europe, raise once again the crucial questions pro voked by the assassination of Indira Gandhi last October: Who is running the international networkof Sikh terrorists? Despite arrests of key participants in the Gandhi assassi nation by the Indian government, there has been no hiatus in the activity of the network which deployed them. Threats against the current prime minister, Rajiv Gandhi, and against the integrity of India as a whole, continue to spew out of self appointed Sikh spokesmen, and are taking increasingly vio lent form. Yet, except for a low-key but consistent, lying and self-serving Soviet propaganda campaign to blame the CIA, there has been deafening silence on the identity of the inter national controllers. Immediately following the Gandhi assassination, EIR published a fact sheet with relevant leads on the controllers of the assassin networks, and announced that it was initiating work for a book entitled Derivative Assassination, that would outline both the special character of, and the guilty parties in, the murder of one of the world' s most important political leaders. The work for that book is now close to completion. Given. the activation of the networks currently, we have decided to preview the book's publication by printing rele vant sections from the chapter on the British controllers of NSIPS/Stuan Lewis the Sikh assassin cult. -
The Babbar Akalis of Hoshiarpur Ms
The Babbar Akalis of Hoshiarpur Ms. Gurinder Kaur (Research Scholar) S.B.B.S. University, Khiala (Jalandhar) Ph. 9915072042 E.Mail: [email protected] Abstract: In India’s struggle for independence, the freedom fighters of Hoshiarpur played a very significant role. The Hoshiarpur district was a hub of Ghadarities and Babbar Akalis. The Babbar Akalis in Punjab emerge basically as a reaction to the Nankana Sahib Tragedy. The present study details the origin of Babbbar Akalis and the extent of their activities in the Hoshiarpur district. The idea of Babbar Akali Movement emerged from the deliberation of Sikh Education Conference held on 19th to 21st of March 1921 A.D. at Hoshiarpur. The Chakarvarti Jatha was organised at Rurka Kalan by Kishan Sigh Gargajj. Later on Babbar Akali evolved from the Chakarvarti Jatha in 1922 A.D. The Babbar Akali mainly eliminated the sycophants (jholi-chuks) of the Britsh Government. It is interesting to note the participation of women in this movement. This study also gives information on the Babbar Akali conspiracy trial cases. The convictions and sentences of the Babbar Akalis are given in the table no. 1 and 2. Keywords: Babbar Akali, Women, Independence, Significant role, Chakarvarti Jatha, Sycophants (Jholi-Chuks). In the middle of 19th century and in the opening decades of the 20th century many revolutionary Movements in Punjab were engaged in India’s struggle for freedom. The first important movement in Punjab was the Namdhari movement, which was founded by Baba Balak Singh in 1857. At very outset the aim of Namdhari movement was socio-religious reforms, but subsequently it turned rebellious and came into direct confrontation with British during the time period of Bhai Maharaj Singh (Nihal Singh).1 The next freedom movement was the Ghadar Movement. -
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. -
The Points of Contention
Gurmat Rehat Maryada The Points of Contention VIZ – A – VIZ Bhai Randhir Singh and the AKJ By: Bhai Manmohan Singh Jee, LA April 1993 Prologue In the early eighties when I had just moved to the United States, I happened to see a Report submitted by an American Sikh belonging to the 3H0, regarding his sojourn of about one year in India. He claimed to have taken Amrit in a Samagam arranged by the Akhand Kirtani Jatha (AKJ) and had developed close relations with some of the Jatha members there. The contents of the report stunned me as he had strongly criticized certain practices and beliefs of the AKJ which he sarcastically referred to as Bhai Randhir Jatha and to its members as Bhai Randhir Sikhs. After complementing that "Bhai Randhir Jatha, like good Gursikhs the world over, are not eaters of filth (meat, fish, eggs) nor do they pollute their consciousness with any intoxicants", the rest of his report strongly condemned the other practices and beliefs of the Jatha. Referring to their use of Keski as a Rahit, he accused them of changing the accepted Sikh Kakaars and called it heretic, schismatic and "an attempt to sabotage the Unity of the Khalsa". He went so far as to bracket the Jatha with "harmless" or so called "minor reforms" such as Nirankari and Namdhari movements. The Gurmat tradition of preparing Gur-Ka-Langar by Amritdharis only, "reeked of Hinduism, elitism, new communalism and totally un-Sikh like". By not reading Raag Mala, "the Bhai Randhir's have attacked the purity and unity of Sri Guru Granth Sahib".