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You either are Paul Grewal or he gave you that information. That is lie. I never heard of anyone getting murdered in Edmonton in the last week. You Singh Sabha Communists talk about "Guru de gun Dharo" and that's all you have to do. Then you have Paul Grewal's so called "Sikh" wife who swears and insults fellow Sikhs all the time in the Darbar in front of Guru Maharaj. Oh yeah that doesn't matter, to you communists Guru Granth Sahib is nothing but a "rule book."

I have never heard of this??? Is there a news report to verify this?? Something needs to be done about this Singh Sabha Canada group....I really don't understand there philosophy....... No need to read Gurbani just do veechar, Bhog of degh doesn't have to be done in presnce of Guru Sahib, no thing as jam doot, Dharam Raj, 84 Lakh Joon. They challenge Sikh Maryada in front of Sangat and then out of the same mouth say Akal Takhat Maryada is supreme. Especially at Gurdwara Singh Sabha in Edmonton, Canada. Biggest athiests run this Gurdwara. What can be done? Let's have seminars accross Canada against this group. They're turning Guru Granth Sahib into a rule book .....I see it here in Edmonton.

Well, in short this is what happened on Saturday. The Baba Centre committee had agreed to cancel the program. When the local Singhs went to the meeting set for 1:00 PM they were told that someone from their group had come in and said it was OK for the program to go ahead. The Singhs showed up at 1 but before that the V. President of Gurdwara Singh Sabha, Darshan Gill went to the Baba Centre with Paul Grewal to talk to the Baba Centre committee. In this meeting the sell out Singh told them that it was Okay for the program to go on. The local Singhs (about 20) handed out CDs and the Hukamnama about Dasam Granth and the Sandesh from the Akal Takht where it says not to let Gurcharan Jeonwala and a guy with the last name Parmar to speak. Paul Grewal called the cops and the local Singhs had to protest outside the property line and were not allowed in. People who had gone inside said that Jeonwala called the entire Dasam Granth Kunnjer bani more than once. He said Jaap Sahib was about Devtas. He also said something that Chaupai Sahib and the Swayes were not bani. I don't know if this is 100% true but he also said that Guru Granth Sahib also has Shuhseelat Gula in it. There was equal media coverage. There was a very well spoken Singh who spoke to the Punjabi media on behalf of the local Singhs. There is a recording of the whole seminar but I don't want to post it publicly. So once I get it let me know who wants it. We need someone to take these people to task. Take them to the Akal Takht. Paul Grewal and Darshan Gill and rest of the Gurdwara committee. This is just a quick summary. And want to make it clear again if Darshan Gill, the V. President of Gurdwara Singh Sabha did not go to talk the Baba Centre committee with 100% gaurantee the program would've been cancelled.

Thanks Inder Singh for calling and anyone else who has called. The program is still planned to go on. It starts 3:00 PM Saturday Edmonton time so please keep calling.

Waheguruji Ka Khalsa Waheguruji Ke Fateh Sangatji, Singh Sabha Canada (the Sikh Missionary Group) are at it again. Paul Grewal from Edmonton is hosting a Dasam Granth conference in Edmonton, AB this Saturday, August 13, 2009. This program is being held at the Millwoods Senior Centre. (we call it the baba centre) This centre is for our Sikh babai who come and play seep and drink cha. The centre is closely linked to the Gurudwara Singh Sabha committee. Not directly but by association. One of Paul’s confirmed guest speakers include Gurcharan Jeonwala. Prof. Sukhwinder Singh (not Sabhra) from Sikh Missionary College is currently at Gurudwara Singh Sabha and does Katha there everyday so I am assuming that he will be at this conference as well. We need the Sangat’s help. The baba centre’s contact information is as follows: Mill Woods Cultural Society for the Retired & Semi Retired 1560 48 Street NW Edmonton AB T6L 6H9 Phone: (780) 461-3312 I have called the centre and the sevadaar who answered the phone said that it is a Dharmic program but they don’t have any other details. I don’t think they know that it is against Dasam Bani. They were just told that it was a Dharmic program. Help us get this program cancelled or at least stop it from happening at the baba centre. Call the centre and let them know that they are going against the Akal Takht by allowing this program to go through. Mention the many Hukamnamas that indicate that Dasam Granth is an integral part of the Panth or anything else you can think of. And also call the Gurudwara. They may not be directly supporting this but I am sure they are condoning it. (780) 462 - 7454 President Jagjit Sinh, Vice President Darshan Gill, Secretary Gurcharan Sangha, Granthi Jagdeesh Sinh. Thanks, Waheguruji Ka Khalsa Waheguruji ke fateh

Why Khalistan? What is it any way? Jasbeer Singh - Edmonton, AB (This is a condensed version of an article that first appeared in ‘The Sikh Spectrum’, in 1988) No discussion of the recent developments concerning the Sikhs can be complete without mentioning ‘Khalistan’. This emerged as the single most important, emotional and controversial subject pertaining to the Sikhs. However much talked about, it is probably the least understood issue. When we look at the hierarchy of human needs, the lowest rung is occupied by the basic necessities like food, clothing and shelter. A little higher, one could find occupational skills and job-satisfaction. Other human needs like ‘social esteem’, economic well being, respect and recognition may occupy still higher positions. ‘Self actualization’ is at the top of this pyramid and remains an ‘ideal’ for all but a few. It is as true for groups of humans as it is for individuals. The Sikhs had come to believe that the Republic of India would provide a social environment in which they could enjoy the promised ‘glow of freedom’ and work, unhindered to attain higher levels of individual and collective achievement. Security of life and property was deemed ‘guaranteed’ and the Sikhs were quite proud to serve in the armed forces to defend and uphold such rights at the collective, national level. Perhaps, Sikhs’ persistence in seeking their fare share of the political pie exposed the true picture of Indian polity. There was no ‘equality’ for the Sikhs. There was no security of life or property for the Sikhs. There was not even freedom from religious persecution. This stark reality was brought home to the Sikhs in June of 1984 and the following months. This left no doubt in the minds of the Sikhs that they had been living under an illusion of lawful and secular administration. This was further confirmed when the prominent members of the ruling party and the criminals hired by them, went on an uncontrolled rampage and killed thousands of innocent Sikhs, all over the country. Billions worth of Sikh property was destroyed and looted, Sikh women were paraded naked and Sikh Gurdwaras were desecrated, plundered and set ablaze, by the hundred. To this day, almost no one has been punished for these most heinous crimes against humanity. It was a rude awakening for the Sikhs. They had been suddenly made to realize that their impressions of equality and security were a mere mirage. The Sikhs found themselves struggling at the bottom of the pyramid of human needs – looking for a safe place for their families and themselves, a place where they would not need to hide their religious identity to avoid being attacked, a place where the presence of religious symbols on the bodies will not make their children a target for murderous attack, a place where they could engage in prayer with others without being challenged by the representatives of the state, a place where they could exchange news and views without becoming victims of draconian laws – enacted to deny basic human rights and freedoms, a place where they could hold their heads high and walk with self-esteem, pride and without fear, a place where they could teach their religion, culture and language to their children and teach their children to be proud of their heritage. The government of India declared that this constituted a demand for ‘Khalistan’ and could not be granted. A massive propaganda campaign was launched to tell the Indian public and the people in other countries that the Sikhs were anti-national, secessionist and extremist terrorists who could be controlled only through repressive legislation and the use of the military machine. Some foreign regimes, including the Canadian government, chose to toe the line suggested by the Indian government. This strategy succeeded in distracting the public attention from the Indian government’s armed aggression against the Sikhs. The Sikh leaders had presented a charter of demands to the Indian government, seeking additional powers for the provincial governments, in keeping with India’s constitution, that could enable the elected provincial bodies to address long outstanding social, educational and economic concerns of the people. Perhaps, afraid of losing some of her totalitarian powers, Mrs. Gandhi refused to discuss or negotiate. Instead, she responded by slandering this campaign as anti-national, secessionist and terrorist. To generate anti-Sikh hysteria in the country, she started calling the Sikh campaign, a movement for creation of ‘Khalistan’, outside of India. The leaders of the Sikh campaign, notably Sant Harchand Singh Longowal and Sant Jarnail Singh Bhindranwale, rejected such allegations but the government leadership was unwilling to discuss or negotiate earnestly. By resorting to criminal use of force in a well-planned genocidal assault against the Sikh people, their religion, culture and shrines, the government actions compelled them to reconsider their future in India’s structure and system of governance that seemed determined to isolate and subdue these people militarily. The Sikh struggle for improved opportunities for cultural and religious expression had been transformed into a desperate struggle for survival, at individual as well as collective levels. In such an environment, created by the government, it is not difficult to visualize some courageous and inspired young men who will challenge the oppressors and seek to restore dignity, freedom and security for the coming generations. A sizable segment of the Sikh community named this dream - ‘Khalistan’. However, the Indian government propaganda was already geared to discredit the Sikh leadership and their movement – irrespective of its true intent or the name. Even the most ardent supporters of Khalistan would be quite prepared to consider another, as long as they can enjoy the basic rights, freedoms, liberties and opportunities. Prior to June 1984, there was hardly any support for Khalistan among the Sikhs. The Indian government actions against the Sikhs and clear support of the criminals who massacred over 80,000 Sikhs, created strong support for the cause of Khalistan. Almost every Canadian Sikh had a family in the 80,000 killed and hundreds of thousands of others who lost their homes, businesses and other property at the hands of the communal arsonists. The desecration of Sikh shrines, cold blooded murder of Sikh youth in ‘staged’ police encounters and illegal detention of thousands of Sikhs, provided valid justification for the Canadian Sikhs to support their families’ and friends’ quest for peace, dignity, security of life & property, freedom of religious expression and right for self determination. While the Canadian Sikhs’ efforts were directed solely at raising the public awareness about the serious violation of Sikhs’ human rights in India, the Indian government operatives and agents-provocateur were engaged in discrediting Sikhs’ lawful endeavors. The Canadian Sikhs had expected to see their government’s support for human rights struggles, but were disappointed to see Canadian leaders’ indifference towards Sikh cause. Presumably, the effect of Indian government’s lobbying. In terms of being a ‘distinct’ society, the Sikhs in India are even more distinct than the Quebec French speaking Canadians, because the Sikhs also have a distinct religion. Even the constitution of India denies the existence of Sikhs. To register a marriage in an Indian court, a Sikh has to tell a lie that he is a Hindu and unless he does so, he cannot complete the legal formalities. In spite of such vulnerable position, the Sikhs were not asking for any special status for themselves. There was nothing communal or any implied threat in the peaceful pursuit of these political issues. The Sikh demands were strictly consistent with the constitution of India. The communal and criminal response of the Indian government changed the perceptions of the Sikh campaign. One may be excused for asking what would have been the situation in Canada and particularly in Quebec, if the Canadian government had responded to the Quebec separatist movement, in a manner similar to the one adopted by the Indian government towards the Sikhs asking for some delegation of authority to the Provinces. The Indian government actions in June 1984 shook the Canadian Sikhs badly. They scrambled to get organized and get their voices heard when they found themselves made a target or an extensive and relentless slander campaign. Almost instantly, the Canadian Sikhs were turned into most vicious ‘terrorists’ in the eyes and the minds of their Canadian colleagues, friends, neighbors, employers and the government. No one questioned the validity of the slanderous allegations and every one seemed to accept these without any reservations. The Sikh community continues to suffer the effects of the hate, intolerance, indifference, discrimination and racism generated in the minds of our fellow Canadians. This continues to be reinforced through negatively biased media reports and references. As a Canadian Sikh, I can speak in support of the Black people, in support of the polish Solidarity, on behalf of the Soviet Jews, for the State of Palestine. However, when I try to speak in support of my own community, who are victims of systemic persecution, discrimination, deprivation, indignity, insecurity and denial of basic human rights and freedoms, I am viewed as an irresponsible individual. Why? The Canadian Sikhs consider themselves very fortunate to be here. We enjoy more rights and freedoms than most people associated with ‘Khalistan’. In a sense, Canada is ‘Khalistan’ for us. No one should fault us for wishing our family and friends, the liberties, freedoms, and rights we all enjoy in this beautiful and blessed nation. We pray for the well being and freedom of ALL people, everywhere and we shall support all the oppressed people – including Sikhs, in their peaceful, democratic and diplomatic efforts to regain their dignity, rights and freedoms.

Waheguruji Ka Khalsa Waheguruji Ke Fateh..... I just want to bring to the attention of the sangat of something that happened this past Saturday, NOvember 4, 2006. THeres was a wedding here in Edmonton that took place at the Fairmont Hotel Macdonald. Sri GUru Granth Sahib was in the ballroom and the lavan were read there. THe people who took the saroop to the hotel are not affliated with any Guruwara here and keep a sarroop at their own house. THis person was a granthi at one of our gurudwaras about 10 years ago but now does programs for people anywhere anytime and does not care baout maryada. I just found out a few days ago as there are not many singhs in this city. I am going to talk to the 3 gurudwara commities and hopefully they can pursuade this guy not to do it again. HIs name is Giani Janek Singh and his son's name is Amritpal who plays tabla with him. I can post there information so sangat can call them directly just let me know if you want that. I am not sure what else to do? any suggestions? Waheguruji Ka Khalsa Waheguruji Ke Fateh.

waheguruji ka khalsa waheguruji ke fateh There's this magazine that gets sent around to the gurdwara's in Edmonton, AB. It's a magazine that only has advertisements of punjabi businesses. The businesses include lazer hair removals and lately have started puting in meat shop ads. It's one thing that the gurdwaras dont stop them from advertising but now one of the gurdwaras have placed there ads in there as well. This gurudwara is aware that this magazine has anti-Sikh ads. We have 4 gurdwaras..... the 2 on the southside i know for sure has this magazine given out to sangat. The company that sends these ads is called universal pages. What does everyone think? Should it be stopped?

Waheguruji ka khalsa Waheguruji ke fatehhh.......... Does anybody from Toronto know if Baba Ranjit Singh Dhadriawale is coming to Toronto in two weeks? Somepne told me he is coming on a private jet? Could this be true? Waheguruji ka khalsa Waheguruji ke fatehhh

noonespecial........ the hall in Edmotnon IS used for parties and they do smoke in there during parties. its a private hall when a party is held there because it IS a private party. ive been to parties at that hall as a kid and in high school and ive seen both smoking and liquor there. the hall doesnt need a liquor license..........the person who is throwing the party needs one to serve liquor. i hope that clears it.

I dont get it either. when there was a smagam in edmonton i was wondering that too. it couldnt of been a lack of gurudwaras here because we have 4. i also keep hearing that the halls are properly cleaned before guruji arrives which is great but it still is a hall. what if some hotel or palace said the same thing? that they cleaned the bar area and took the liquor out? then what?

Waheguruji ka khalsa waheguruji ke fateh.............. i just want to say that edmonton has 4 gurudwaras. 2 in the northside which are not always booked and 2 in the southside where they usually are booked but not always. with 4 gurudwaras is it really that hard to get a smagam booked there? i just dont understand how this is different people taking guruji to a hotel for weddings? this is a community centre and IS used for parties where there have been people smoking and drinking. Waheguruji ka khalsa waheguruji ke fateh