The Sikh Army, 1799-1849 Ebook, Epub
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Class Notes Class: VII Topic: Ch.10
Class Notes Class: VII Topic: Ch.10 . 18th Century Political Formations Subject: Our Pasts –II(History) Exercise questions and answers. Let’s Recall . 1. Match the following subadar – a revenue farmer faujdar – a high noble ijaradar – provincial governor misl – Maratha peasant warriors chauth – a Mughal military commander kunbis – A band of Sikh warriors umara – tax levied by the Marathas Ans: subadar – provincial governor faujdar – a Mughal military commander ijaradar – a revenue farmer misl – A band of Sikh warriors chauth – tax levied by the Marathas kunbis – Maratha peasant warriors umara – a high noble 2. Fill in the blanks: (a) Aurangzeb fought a protracted war in the ………………… (b) Umara and Jagirdars constituted powerful sections of the Mughal (c) Asaf Jah founded the Hyderabad state in …………………. (d) The founder of the Awadh state was ……………….. Ans: (a) Deccan (b) administration (c)1724 (d)Burhan-ul-Mulk Sa’adat Khan 3. State whether true or false: (a) Nadir Shah invaded Bengal. (b) Sawai Raja Jai Singh was the ruler of Indore. (c) Guru Gobind Singh was the tenth Guru of the Sikhs. (d) Poona became the capital of the Marathas in the eighteenth century. Answer: (a)—False, (b)—False, (c)—True, (d)—True 4. What were the offices held by Sa’adat Khan? Answer: Offices held by Sa’adat Khan were: Subadari Faujdari Diwani He was responsible for managing political, military and financial affairs. 5. Why did the Nawab of Awadh and Bengal try to do away with the jagirdari system? Answer : Nawabs of Awadh and Bengal tried to do away with the jagirdari system because: 1. -
Statement of Changes in History Books of XI & XII Classes in Punjab
Statement of changes in History books of XI & XII classes in Punjab Name of the book: History Class XI Sl No. Class XII (Old) Class XI (New) Chapte Chapter Name Chapt Chapter Name r No. er No. 1. I Physical features of the Punjab This chapter has been included in and their influence on its class IX history. 2. II Sources of the History of the I Sources of History of Punjab Punjab. 3. III Political, Social and Economic II Foundation of Sikh Faith” (Guru conditions of the Punjab in the Nanak Dev Ji) beginning of the 16th Century 4. IV Guru Nanak Dev Ji’s life and his teachings 5. V Development of Sikhism under III Evolution of Sikhism From Guru Guru Angad Dev Ji, Guru Amar Angad Dev Ji to Guru Arjan Dev Ji Das Ji and Guru Ram Das Ji. 6. VI Guru Arjan Dev Ji and his martyrdom. 7. VII Guru Hargobind Ji and IV Transformation of the Sikh transformation of Sikhism Religion from Guru Hargobind Ji to Guru Teg Bahadur Ji 8. VIII Guru Teg Bahadur Ji and his martyrdom 9. IX Guru Gobind Singh Ji, the V "A New Phase of Sikhism (Guru foundation of Khalsa, his Gobind Singh Ji and The Creation battles and his personality. of Khalsa)" 10. X Banda Bahadur. This chapter has been retained in Class XII as a part of Chapter 10- Towards Sikh state 11. XI Abdus Samad Khan, Zakaria This chapter has been included in Khan and Mir Mannu, their class X. Also this topic has been relations with partly discussed in chapter 10 of the Sikhs class XII 12. -
Extensions of Remarks E428 HON
E428 CONGRESSIONAL RECORD — Extensions of Remarks March 28, 2006 claims to be democratic. This does not resem- ‘‘Sikhs must be very careful about the lead- number of San Francisco city commissions, in- ble any kind of democracy I know about. ers they follow,’’ Dr. Aulakh said. ‘‘This of- cluding the Delinquency Prevention Commis- Mr. Speaker, we must take a stand for free- fice has worked unwaveringly for a sovereign sion, the Library Commission and the Arts dom in South Asia, as we are doing elsewhere Khalistan for almost 20 years,’’ he noted. Commission. He helped secure a branch of History shows that multinational states in the world. The time has come to cut off our such as India are doomed to failure. Coun- the public library for the Excelsior, and last aid and trade with India and until basic human tries like Austria-Hungary, India’s longtime year wrote a book about the history of the rights for all people are respected there. In ad- friend the Soviet Union, Yugoslavia, Czecho- neighborhood. dition, we should put the Congress officially on slovakia, and others prove this point. India Walter Jebe was a respected authority on record in support of free and fair plebiscites in is not one country; it is a polyglot like those San Francisco history and taught courses Punjab, Khalistan, in Kashmir, in Nagaland, countries, thrown together for the conven- throughout San Francisco. He collected vast and all the other minority nations seeking their ience of the British colonialists. It is doomed quantities of photos and memorabilia on the freedom from India. -
The Battle of Sobraon*
B.A. 1ST YEAR IIND SEMESTER Topic : *The Battle of Sobraon* The Battle of Sobraon was fought on 10 February 1846, between the forces of the East India Company and the Sikh Khalsa Army, the army of the Sikh Empire of the Punjab. The Sikhs were completely defeated, making this the decisive battle of the First Anglo-Sikh War. The First Anglo-Sikh war began in late 1845, after a combination of increasing disorder in the Sikh empire following the death of Ranjit Singh in 1839 and provocations by the British East India Company led to the Sikh Khalsa Army invading British territory. The British had won the first two major battles of the war through a combination of luck, the steadfastness of British and Bengal units and equivocal conduct bordering on deliberate treachery by Tej Singh and Lal Singh, the commanders of the Sikh Army. On the British side, the Governor General, Sir Henry Hardinge, had been dismayed by the head-on tactics of the Bengal Army's commander-in-chief, Sir Hugh Gough, and was seeking to have him removed from command. However, no commander senior enough to supersede Gough could arrive from England for several months. Then the army's spirits were revived by the victory gained by Sir Harry Smith at the Battle of Aliwal, in which he eliminated a threat to the army's lines of communication, and the arrival of reinforcements including much-needed heavy artillery and two battalions of Gurkhas. The Sikhs had been temporarily dismayed by their defeat at the Battle of Ferozeshah, and had withdrawn most of their forces across the Sutlej River. -
Sikh Self-Sacrifice and Religious Representation During World War I
religions Article Sikh Self-Sacrifice and Religious Representation during World War I John Soboslai Department of Religion, Montclair State University, 1 Normal Ave., Montclair, NJ 07043, USA; [email protected] Received: 5 January 2018; Accepted: 8 February 2018; Published: 10 February 2018 Abstract: This paper analyzes the ways Sikh constructions of sacrifice were created and employed to engender social change in the early twentieth century. Through an examination of letters written by Sikh soldiers serving in the British Indian Army during World War I and contemporary documents from within their global religious, legislative, and economic context, I argue that Sikhs mobilized conceptions of self-sacrifice in two distinct directions, both aiming at procuring greater political recognition and representation. Sikhs living outside the Indian subcontinent encouraged their fellows to rise up and throw off their colonial oppressors by recalling mythic moments of the past and highlighting the plight of colonial subjects of the British Raj. Receiving less discussion are Punjabi Sikhs who fought in British forces during the Great War and who spoke of their potential sacrifice as divinely sanctioned in service to a benevolent state. Both sides utilized religious symbolism in the hope that Sikhs would again enjoy a level of self-rule that had been lost with the arrival of the British Empire. Keywords: Sikhism; World War I; self-sacrifice; imperialism; British Raj When the British Raj gave way to the dual nation-states of India and Pakistan in 1947, the partitioning of the two was determined largely on the basis of religion. Pakistan became the home for the area’s large Muslim population, and India for its Hindus. -
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. -
Heritage Walk Booklet
Vasadhee Saghan Apaar Anoop Raamadhaas Pur || (Ramdaspur is prosperous and thickly populated, and incomparably beautiful.) A quotation from the 5th Guru, Sri Guru Arjan Dev, describing the city of Ramdaspur (Amritsar) in Guru Granth Sahib, on Page No. 1362. It is engraved on north façade of the Town hall, the starting point of Heritage Walk. • Heritage Walk starts from Town Hall at 8:00 a.m. and ends at Entrance to - The Golden Temple 10:00 a.m. everyday • Summer Timing (March to November) - 0800hrs • Winter Timing (December to February) - 0900hrs Evening: 1800 hrs to 2000 hrs (Summer) 1600 hrs to 1800 hrs (Winter) • Heritage Walk contribution: Rs. 25/- for Indian Rs. 75/- for Foreigner • For further information: Tourist Information Centre, Exit Gate of The Amritsar Railway Station, Tel: 0183-402452 M.R.P. Rs. 50/- Published by: Punjab Heritage and Tourism Promotion Board Archives Bhawan, Plot 3, Sector 38-A, Chandigarh 160036 Tel.: 0172-2625950 Fax: 0172-2625953 Email: [email protected] www.punjabtourism.gov.in Ddithae Sabhae Thhaav Nehee Thudhh Jaehiaa || I have seen all places, but none can compare to You. Badhhohu Purakh Bidhhaathai Thaan Thoo Sohiaa || The Primal Lord, the Architect of Destiny, has established You; thus You are adorned and embellished. Vasadhee Saghan Apaar Anoop Raamadhaas Pur || (Ramdaspur is prosperous and thickly populated, and incomparably beautiful.) It is engraved on north façade of the Town hall, the starting point of the Heritage Walk. Vasadhee Saghan Apaar Anoop Raamadhaas Pur || Ramdaspur is prosperous and thickly populated, and incomparably beautiful. Harihaan Naanak Kasamal Jaahi Naaeiai Raamadhaas Sar ||10|| O Lord! Bathing in the Sacred Pool of Ramdas, the sins are washed away, O Nanak. -
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. -
Download the Punjab Community Profile
Punjabi Community Profile July 2016 Punjab Background The Punjabis are an ethnic group of Indo-Aryan peoples, originating from the Punjab region, found in Pakistan and northern India. Punjab literally means the land of five waters (Persian: panj (“five”) ab (“waters”)). The name of the region was introduced by the Turko-Persian conquerors of India and more formally popularized during the Mughal Empire. Punjab is often referred to as the breadbasket in both Pakistan and India. The coalescence of the various tribes, castes and the inhabitants of the Punjab into a broader common “Punjabi” identity initiated from the onset of the 18th century CE. Prior to that the sense and perception of a common “Punjabi” ethno-cultural identity and community did not exist, even though the majority of the various communities of the Punjab had long shared linguistic, cultural and racial commonalities. Traditionally, Punjabi identity is primarily linguistic, geographical and cultural. Its identity is independent of historical origin or religion, and refers to those who reside in the Punjab region, or associate with its population, and those who consider the Punjabi language their mother tongue. Integration and assimilation are important parts of Punjabi culture, since Punjabi identity is not based solely on tribal connections. More or less all Punjabis share the same cultural background. Historically, the Punjabi people were a heterogeneous group and were subdivided into a number of clans called biradari (literally meaning “brotherhood”) or tribes, with each person bound to a clan. However, Punjabi identity also included those who did not belong to any of the historical tribes. -
Role of Select Courtiers and Officials at Lahore Darbar (1799- 1849)
ROLE OF SELECT COURTIERS AND OFFICIALS AT LAHORE DARBAR (1799- 1849) A Thesis Submitted to the Faculty of Social Sciences of the PUNJABI UNIVERSITY, PATIALA In Fulfilment of the Requirements for the Degree of DOCTOR OF PHILOSOPHY IN HISTORY Supervised by Submitted by Dr. Kulbir Singh Dhillon Rajinder Kaur Professor & Head, Department of History, Punjabi University, Patiala DEPARTMENT OF HISTORY PUNJABI UNIVERSITY, PATIALA 2011 CONTENTS Chapter Page No Certificate i Declaration ii Preface iii-xiv Chapter – I 1-45 INTRODUCTION Chapter – II 46-70 ESTABLISHMENT OF CENTRAL SECRETARIAT Chapter – III 71-99 FINANCIAL ADMINISTRATORS Chapter – IV 100-147 MILITARY COMMANDANTS Chapter – V 148-188 CIVIL ADMINISTRATORS Chapter – VI 189-235 DARBAR POLITICS AND INTRIGUES (1839-49) CONCLUSION AND FINDINGS 236-251 GLOSSARY 252-260 APPENDIX 261-269 BIBLIOGRAPHY 270-312 PREFACE Maharaja Ranjit Singh was like a meteor who shot up in the sky and dominated the scene for about half a century in the History of India. His greatness cannot be paralleled by any of his contemporaries. He was a benign ruler and always cared for the welfare of his subjects irrespective of their caste or creed. The Maharaja had full faith in the broad based harmony and cooperation with which the Hindus and the Muslims lived and maintained peace and prosperity. The evidence of the whole hearted co-operation of the Hindu Courtiers, Generals and Administrators is not far to seek. The spirit of Maharaja Ranjit Singh's rule was secular. In the present thesis I have selected only the Hindu Courtiers and Officials at the Lahore Darbar. -
Three Letters of Maharani Jind Kaur
The Khalsa and the Punjab Studies in Sikh History, to the Nineteenth Century The publication ofthis volume has been made possible by grants fi'om ANANDPUR SAHIB FOUNDATION and DEPARTMENT OF CULTURE. GOVERNMENT OF INDIA edited by Himadri Banerjee Indian History Congress •]TU Ii k a 2002.. Three Letters of Maharani find Kaur Three Letters of Government will not exercise any interference in the internal admi nistration ofthe Lahore State-but in all cases or questions which may Maharani Jind Kaur be referred to the British Government, the Governor-General will give the aid of his advice for the further of the interests of the Lahore , Ganda Singh Government' (Aitchison 1892: vol. IX, no. XVI, 42). But she had been disillusioned to find that in the course oftheir nine months' stay in the country the British had won over, by liberal grants and promises of jagirs, high offices, titles and other favours of most ofthe leading chiefs of the state and had so placated them in their own favour as to turn their backs upon the interests ofthe Lahore state and to petition to the British government to tighten the British hold upon the Punjab. he story of the incarceration of Maharani hnd Kaur (popularly Maharani Jind Kaur stoutly opposed the Treaty of Bharowal (16 T known as Mai Jindan), the mother ofMaharaja Duleep Singh, in December 1846) that placed the administration ofthe Punjab entirely the fort ofLahore, her removal from there to the fort of Sheikhpura as in the hands of the British Resident with 'full authority to direct and a state prisoner and her ultimate banishment from the Punjab is very control all matters in every department of the State' (Singh 1940: 96, tragic.