Simran9

so is the diwaan starting at 7pm?

For the ppl who care and wanna go to the upcoming diwaans in Canada, heres the rough schedule: -last diwaan in Surrey was Sunday nite. approx 200 ppl took amrit -next 3 diwaans are in Edmonton and 3 diwaans in Calgary. I'm guessing these are on same days, but not sure. I don't know whch gurdwara, so u gotta call around and find out! -then 3 diwaans at Montreal -May10/11/12: 3 diwaans in Toronto at Malton Gurdwara. ppl came to Surrey from cali...from san jose and freemont, and probly other places too...and they DROVE ! someone from amrika was there to meet baba ranjeet singh ji, he had sponsorship paper stuffs so that he can come usa for diwaans...

Is there train or bus service that goes anywhere near Dashmesh Darbar? anyone know?

audio recordings are online at www.proudtobesikh.com , in the search box type in "sant baba ranjit" and it'll show u all the ones they got. awesome fotos, keep em coming! when he went to italy in jan/feb, he was there for 2 weeks and they did 5 amrit sanchars and loadsssss of ppl took amrit :cool:

all the fotos above are nicccccccceeeeeee thanks! and if u get more fotos post those too :cool: btw, i think over on W!N there is news that baba ranjeet singh ji dhadhrian wale are going to the UK on May 21? Could we get some more info on this possibly? Location, which gurdwara sahib in which city, etc.... I got vacation then and i was gonna go UK this year anyway, so why not then instead of july? oh yeh, and keep more fotos coming! THANX

The begining of Sikh Gurduaras in the UK - Part Two continued... PART TWO Many on landing at Heathrow headed to Southall, where there was large rubber factory.There were already some Sikhs working in this factory.The owner and manager of this factory was an English officer who has served with Sikh regiments, and held them in high esteem and understood the Sikh identity.he would offer them jobs without any hinderance or raising issues about their turbans. In many other places where Sikhs arrived white Englishmen would often offer Sikhs money to get a hair cut, and a shave as they did not understand the Sikh religion( a verbal account from an old timer). Interestingly among the first arrivals in the early sixties, most of the Sikhs comming from Doaba were of communist inclined mentality.As they arrived here, they discarded their turbans to become more closer to the international communist movement, and also be accepted more readily into the local society. Hence, any of their relatives and friends arriving here were first and formost herded to a barber shop - so that it became easier to be "accepted and get a job"!This was repeated up and down the country, many wept and refused,some went back,but most complied and discarded their turbans, often unwillingly and more often under pressure from their earlier arrived comrade brothers, who were their guides to life in UK.but this was to chnage soon with the Sikh arrivals from the former colonies. By 1965 nearly eighty thousand Sikh immigrants had landed at Southampton via ships.The rush was due to the fact new immigration rules were being considered, and many were trying to beat the deadlines. As the government tried to enact the 1965 Act, there was another rush to get family members in.Whole villages of beautiful Doaba evacuated to England, settling in the Midlands, Southall, Gravesend, Southampton, Manchester,East London etc.Smaller numbers of Sikhs came from the other regions of Punjab like Malwa and Majha.But later the numbers of Sikhs from these two regions increased too, though on the scale as in Doaba. Around this time Sikhs from Burma, Kenya and Tanzania began to trickle into UK because of the forseen situations political developing in their own countries. In mid 60s many thousands of Sikhs arrived from Singapore.Just from the Naval Base Singapore about three thousand Sikh families came, as the British handed Singapore its independance.As these Sikhs started ariving, along with east African Sikhs the turban became more visible.Many of the Singaporean Sikhs were senior officers, and well educated as their east african counter parts. They understood the British better than the Indian Sikhs.Their proficiency in English was another plus factor.They had lesser fear of the English,they were lesser likely to be intimidated as their command of English was excellent, and often better in grammer than the local english. They also sought better positions and got them.They were also financially well off than the indians when they arrived here..They were more assertive of their identity .Soon turbans became more visble on the streets in UK.Many of the Indian Sikhs who had discarded their turbans, saw a sign of hope in the colonies Sikhs, and many reverted to their Sikh saroop.many also began arriving from Malaysia.A rough guide estimates upwards of 10,000 Sikh families have settled into UK over the years, mostly London, and in larger cities. Then more arrived from East Africa in 1972, with the expulsion of Asians from Uganda.It is estimated at the least 30 thousand Sikhs were part of the direct expulsions.These Sikhs settled into areas of London and many moved north to Birmingham and other cities.Many were very highly skilled in professions and business, and they along with earlier Sikh arrivals from Singapore and many from Malaysia began to move into english heartlands and settle in smaller towns where there were no Sikhs previously..They felt less threatened by the English than the indians who mainly created almost small colonies(initially ghettos) within the large cities and towns of UK. By 1957, the second Gurduara in England came about in the Midlands-Gurduara Sahib Bhatra Samparda, Balsall Heath,Birmingham .This was originally on another site from its present position.There was a lot of opposition to this Gurduara,because it was in a residential area, but the Sikhs persisted and eventually won their right to establish the gurduara. Gurcharan SINGH Kulim PS I shall continue it ,if members want me to. -------------------------------------------------------------------- I guess theres more to this, so when it comes I'll post it.

Subject: The begining of Sikh Gurduaras in the UK-Part One A Sikh Gurduara is the abode of the Guru.Wherever Sikhs have gone, one of their first act for the community is to establish a Gurduara for their spiritual needs.This was started by Guru Nanak ji when he settled in Kartarpur and built a small kutia for himself in the fields.This is where all shardhaloos went to have his darshan.Sometimes,they would just have his darshan as he ploughed his fields, and be content with the blessings of his sight. Then two houses were built in Sri Goindwal sahib and Khaddoor sahib from where the parchar of Sikhi was propogated.Guru Amardas then built a house of Guru and propogated Sikhi from that home.Hence started the first Sikh Gurduaras.Then came the langger halls and place to stay over night in Khadoor sahib and Sri Goindwal sahib.Hence the first Gurduaras commenced during the time of the 3rd Guru sahib. Although,the first Sikh to be on record to have come to UK was Maharajah Dalip Singh. There are references that there were a number Sikh butlers who had accompanied their officers to England in the later half of the 18th century and lived here. The first Sikh gurduara in Britain came up in 1898 supported by by Maharajah Patiala-Maharajah Bhupinder Singh ji,on the instigation of a saintly figure Teja Singh to accomodate the needs of Sikh students and the small group of Sikh travellers, who were mostly petty traders, and more rarely as visitors to London. Maharaja Bhupinder Singh began his visits to London on official and unoffical basis.He is said to have bought a few rolls Royces for himself. Though no ordinary Sikh was rich enough to travel to England, some Sikhs from the princely Sikh states did come here as students, and sometimes on official and sometimes on private visits. Among them were the reknowned Sardar Kapur Singh ji;the famous writer Khuswant SinghJi;the prince heirs to the Nabha and Kapurthala states, and later Sardar Harnam Singh Shan,Sr Jagtar Singh Grewal among many others. The first building was bought in Putney,South London, in 1912, and later in 1954 shifted to the the present site at Queensdale Road W11, the 'Sikh Gurdwara'in London was at 79 sinclair road w14 (shepherds bush) from either 1913 or 1917. The rate register for 79 Sinclair rd shows a D Singh as occupier from 1.7.1913 followed by an occupier in subsequent years as Singh Balivant until Kelly's directory of 1917 shows that property described as Bhupindra Dharamshala Society(Khalsa Jatha). But sadly, how it exists in the climate that has been created in the last few years ,by individuals arguing over Gurduara committees and funds, and spending thousands of Gurduara monies on litigations against each other is another story. It is worthy to note that when the Gurduara sahib opened its doors in 1912,only about a dozen Sikhs were present,representing almost about half the Sikh population resident in UK at that time.This place then became the hub of Sikh gatherings and meetings, and held a prime place of importance for Sikhs in UK.Its open door policy and free langger for anyone,saw many thousands of Sikhs passing through,or comming to pray,or rest,for a few days, or a month ,or even longer over the years. Dr Harnam Singh Ji Shan has described the Putney Gurduara as the most important meeting place for the few Sikhs in those days.he while studying for his doctorate, used to come here to meet fellow sikhs and find solace.There were indeed very few Sikhs around London then. However by the 1930s large numbers of Bhatra Sikh brothers arrived mostly settling around the port cities of Cardiff, Southampton ,Liverpool,and Gravesend.These Sikhs were mainly engaged in petty business. At first many of these Sikhs began to organise their path pooja within their own homes,later renting out halls nearby.In fact it was very difficult for a non white person to buy a house in those days.But these Sikhs must be commended for the fact they preserved their identity and Sikh roop in very trying and difficult situations, which were often hostile and bullying.They stoodfast in their faith, and mostly have maintained that faith to this day proudly, even among their young generations. By 1950s the numbers of Sikhs in London increased to hundereds, the building in Putney became too small to cater for their needs, and the present building at Sheppards Bush was bought in 1954.This is a very central place in London.It can be reached by central and metropolitan lines from any part of London.Then a brisk 5 minutes walk under the pass takes straight to the Gurduara.Parking is very limited and can incur the wrath of traffic wardens. Being a Sikh Malaysian,I recall the Sheppards Bush Gurduara to be the first port of call for Sikh Malaysian students studying in London and UK.On Sundays,and Wednesdays large numbers of Malaysian Sikh students would converge upon this Gurduara to 'feel at home,partake sewa. in Path,kirtan and taste "home food"-langger eagerly!Over the years, I have lost count the number of Sikh Malaysian students I used to meet when I myself used to attend this Gurduara up until about 10 years ago. However, by 1960s the numbers of Sikhs increased dramatically.The hundereds Sikhs changed into thousands of Sikhs.It was not just Students students now comming from India, but Sikh students from Kenya, Tanzania, Uganda Malaysia, Singapore ,Myanmar and Fiji islands and Addis Ababa and Iran , where large communities of Sikhs had settled were finding their way into UK.Some settled here after their studies,others went back for a short time and returend withe their familes.Other Sikhs came to work and settle permanently.First there was trickle, this then errupted into a flood in the 1960s, as labour shortage in UK increased the demand for workers.Ex Sikh policemen from Singapore, Fiji and Burma joined in.Thousands of Sikhs from India comntinued theri trek, with began to abandon the idea of earning a few pounds and returning home,they began to call whole families in.The rush was confined to two doaba districts of Punjab-Jalandhar and Hoshiarpur. There was need for semi -skilled and unskilled labour in the booming Midland factories, London warehouses/factories and Chatam and Southampton dockyards.These early sikhs though had mostly agricultural background, soon became used to engineering/steel works and quickly proved to be willing learners and workers. Gurcharan SINGH Kulim PS I will continue if members wish me to.

lol at the above ^ and BUMPPPPP!!! program starts today btw, find out if he is going to Vancouver area after Toronto? or coming to California? If I get some solid date/info, maybe I could go too after these exams...

heyyyyy i wanna know source w/page # for that so i can refer to it later? thanx

aight, ITS CONFIRMED! ITS TRUE!! got this info from Balvinder Kaur who had posted on sikhnet about another one of smaagams in delhi:

mann dis sucks so bad for me! i have exams! aight, heres the deal: anyhow, arrange for live broadcast.... and ppl from forum who go....i wanna see pics of sangat and all!

OMG! get the full/proper details for it, i have to know! oh crap, i have skool....i wish i didn't have science labs now....

source: The Panthic Weekly Part 1: http://www.panthic.org/news/132/ARTICLE/1079/2005-02-27.html Bibliography of Sri Guru Granth Sahib Ji Sunday 27th February, 2005 Anoop Singh - Panthic Weekly Staff An Introduction (KP) - Bibliography can be defined as 'a list of books, articles, or other published writings on a particular subject or by a particular author.' This particular bibliography is related to the field of Sri Guru Granth Sahib Studies. It is one of the few (if any) such bibliographies written in the English language. In the coming weeks, this bibliography will be serialized in The Panthic Weekly, containing details of more than a hundred academic and scholarly writings. Bibliographies have a great value for both advanced scholars and upcoming students. However, this work is meant for young Sikhs who are interested in Gurbani and are eager to learn about their meanings. The list of books provided in this work will be helpful for them in their self-study. The Bibliography will guide the users through the study of various aspects of Sri Guru Granth Sahib Ji, providing a set of varying perspectives from famous scholars in this field. The need for such a work is strongly felt, when we follow the thousands of young Sikhs debating daily on subjects related to Gurbani, on various internet sites and forums. We find a lack of proper sources and opinions are aired as certian knowledge. Such ways of communication can be identified as flat or horizontal discussion, where the participants are at a rather similar level of understanding. For those who want to dedicate some of their lives to the study of Gurbani and achieve a higher level of understanding, there is a need for textual sources, such as books and published articles, written by scholars of Sikhism and Gurbani. No doubt, subjective views can in some cases be correct, but any serious student of Gurbani should rely upon textual sources of knowledge. Therefore, this bibliography would be beneficial. The Bibliography is divided into eight sections, and will be serialized in about twenty parts. It contains bibliographic information about historical, conceptual, lingual, literary and musical (raag-sangeet) studies of Gurbani. Apart from this, details about various commentaries (teeka) and reference works (kosh) related to Gurbani will also be presented. This bibliography includes a survey of various Gurbani research tools and software. Every section has a short introduction, followed by a more detailed survey of the works written in that particual subject. This bibliography cannot be regarded as a fully annotated one, however the comments presented in each section give the reader a historic overview of the various studies that have been conducted so far. We have tried to expose our young readers to a very broad field of Gurbani studies, and therefore different views and traditions have been represented in the titles found in this bibliography. In most cases, we have produced all the necessary details of the cited works, as found in any other conventional bibliography. However, the work is by no means complete. As new studies of Gurbani provide light on hitherto undiscovered attributes of Sri Guru Sahib's Holy Words, this bibliography will need updating. Sri Guru Granth Sahib Ji is the Word of Guru Sahiban, filled with megascopic wisdom and philosophy, which contains Naam. Any controversial books or articles listed herein should be seen as a natural component of our broad presentation of Gurbani studies. Our firm belief is that Gurbani is the revealed Word and nothing will change that. We hope that our readers find this series beneficial. Any questions related to contents in this work can be directed to the writer or the editors of The Panthic Weekly. Next Week: Section I - General And Historical Studies, A - General Studies Anoop Singh be reached at anoop.singh@panthic.org ------------------------------------------------------------------ Part 2: http://www.panthic.org/news/132/ARTICLE/1109/2005-03-13.html Part 3: http://www.panthic.org/news/132/ARTICLE/1126/2005-03-20.html Part 4: http://www.panthic.org/news/132/ARTICLE/1155/2005-03-27.html Part 5: http://www.panthic.org/news/132/ARTICLE/1179/2005-04-03.html Part 6: http://www.panthic.org/news/132/ARTICLE/1199/2005-04-10.html Part 7: http://www.panthic.org/news/132/ARTICLE/1229/2005-04-17.html

another idea for pictures to use for wallpaper: flowers...roses mountains with snow on them

fateh Anjaan jee Well i have written 13000 words so far, another 7000 is to go I think the avtar is shivering cos its shows wat happens in the final year of uni, all that coffee isnt good for a singh ju know 94444[/snapback] mannnnnnn...i looked at that for like a minute maybe then i thought its doing the macarena dance

if u gonna put quotes from gurbani on the wallpaper...try to make it lareedar, so words are together like they were originally, instead of separated some ideas maybe for pictures to use: natural disasters? crazy bio stuff, or juz normal bio, i like aquatic/marine pictures of fish/other sea creatures, lol

nice fotos btw, i always wondered...why does nishaan sahib have to be washed with milk?

It looks to me that the author of the article was trying to bring to light some issues which are there but we don't ever focus on them, or hardly ever. We're so used to it now we don't think of it that much. infanticide/foeticide is a problem everywhere not just punjab, BUT sad part that SIKHS do it too REGARDLESS that Gurus prohibited the practise. There seems to be a lot of ideological concepts that aren't actually put into practise today....hence, the inequality.... any more ladies wanna comment? share any story/incident maybe of gender discrimination?

oops, got double posted..1st time gave me error message so i posted again, admins delete one thread maybe, thanks

source: http://www.panthic.org/news/133/ARTICLE/12...f89973ca41f4fca What Rights Does a Sikh Woman Have Today? Sunday 10th April, 2005 Yashpal Kaur - Panthic Weekly Columnist (KP) – What rights does a woman get to enjoy if she is a Sikh? She is equal to man. She has religious rights. She has independence. But sadly, these basic rights are denied to many Sikh women today. In some cases, even before a girl is born she is killed by abortion because of a desire for a male child. Upon birth, many relatives will not even have been informed for days that a daughter has taken birth. Yet, in the same family, if a son is born, everyone will know by the end of that day. The following year Lohri will be celebrated and ladoo and sweets will be distributed in the village—if a SON was born. Nothing is done in celebration for many daughters who are born in Sikh families. This gender discrimination is at its best today when Punjab has many abortion clinics. Female infanticide, which was earlier the norm, has been replaced by female foeticide. According to the National Commission for Women (NCW), the sex ratio in Punjab is 874 females per 1000 males, and is still declining. Surprisingly, Punjab—the homeland of Khalsa, has the worst sex ratio in all of India. As if the situation was not bad enough, a Sikh woman is yet again humiliated on one of the most special occasions in one’s life—her wedding. A Sikh wedding is conducted by reading of Laavan from Sri Guru Granth Sahib Ji and after each Laav, the bride and groom will circumambulate around Sri Guru Granth Sahib JI. The common practice which continues today is that at least four brothers of the bride will each take turns walking their sister. This practice has been adopted from Indian society and is absolutely prohibited in Sikhi! If a Sikh man is capable enough to walk on his own, then why should the woman be held and walked as if she is fragile and might faint!? I urge Sikh women to read their history and the legacies of brave women of Khalsa Panth. Would Mata Bhaag Kaur have walked on her own two feet for her wedding, or would she have submitted to be walked by her brothers? History stands proof that our women have been courageous and brave warriors. Sadly, today we are downgraded and held and walked by men because we have been programmed in our heads from childhood to do the traditional Indian thing. I urge Sikh woman who have yet to be married to challenge this tradition. On your wedding, let no brother get in between you and your husband. Marriage is about the husband, wife and the Guru who will lead and guide their life together. Due to this sort of lack of understanding and knowledge many Sikh women are not independent. Ideologically, a Sikh woman has full religious rights. She may participate in the reading of Sri Guru Granth Sahib Ji during Akhandpaath, Sehaj Paath, and sing kirtan in the Gurudwara Sahib. She also has the right to be baptized by the Panj Pyare. However, today there are much less Sikh woman who are baptised. The biggest issue here is parents do not want their daughter to become Amritdhari because they will have a difficult time finding an Amritdhari man to marry her. In another scenario, an Amritdhari woman is married to a man who drinks alcohol. Many women who are married in this situation eventually stop following Rehat Maryada because it is not practiced in the husband’s family. The best solution to this is women need to be firm in what they believe and not let go of it. We need to take action and change the outlook of our coming future. If you are ready then do not hesitate to take Amrit because: The Lord God has arranged the marriage ceremony; He has come to marry the Gurmukh. He has come to marry the Gurmukh, who has found the Lord. That bride is very dear to her Lord (SGGS 775). With full faith in Sikhi, the best is possible! Yashpal Kaur can be reached at yashpal.kaur@panthic.org

hmmm...i think u can juz print it!

here u go! : http://www.guroocities.com/vikramkhalsa/VS/Keertan%20Book/ credit to Vikram Khalsa for putting that up.

dont leave cuz of language issues! Start your own blog and that'l be your own mini forum in a forum