JSinghnz

What job has Sant Ranjit Singh Dhadrianwale to care for ????? Now was the time for him to stand behind the cause for getting justice for Shaheed Bhai Jaspal Singh.

MISSING IN ACTION ----------------------------- Sant Ranjit Singh Dhadrianwale WHY WAS HE NOT AT THE PROTEST???????????

Kamaljit Singh Kamal , Hindustan Times Gurdaspur , June 20, 2012 Sikh leaders submitting a memorandum to deputy commissioner Abhinav Trikha in his office in Gurdaspur on Wednesday. (HT photo) A protest rally held by radical Sikh organisations in Gurdaspur to demand the arrest of the killers of Jaspal Singh of nearby Chorh Sidhwan village, who died in police firing during a bandh on March 29, passed off peacefully on Wednesday. The district administration had made tight security arrangements to check any untoward incident during the protest rally. Though Section 144 of CrPC was announced in Gurdaspur, authorities allowed the agitators to hold the protest at the deputy commissioner office on the assurance that the protesters would maintain peace. Some youths did shout provocative slogans during the march towards the DC office. However, rally organisers asked the youths not to shout objectionable slogans since it would not help secure punishment for those who shot dead Jaspal (18), a first semester student at the local Beant College of Engineering and Technology. Those who led the protest rally included former MP Dhian Singh Mand, SAD (Panch Pardhani) chairman Daljit Singh Bittu, ex-IAS officer Gurtej Singh, SAD (Amritsar) general secretary Prof MPSingh, Dal Khalsa chief Harcharanjit Singh Dhami, Simranjit Singh, SAD leaders Satnam Singh and Kartar Singh Khakh, Damdami Taksal representative Lakhwinder Singh and parents and relatives of the deceased. The speakers told the gathering that a radical Sikh leader Baljit Singh Daduwal was taken into police custody in Bathinda to prevent him from taking part in the protest rally in Gurdaspur. Handing over a memorandum to DC Abhinav Trikha, the protest leaders urged the state government to arrest persons who had allegedly beaten up four Sikh youths and removed their turbans during the bandh observed by Sikh organisations in Gurdaspur on March 28 to demand clemency for Balwant Singh Rajoana in the Beant Singh assassination case. The DC told them that the accused had been granted bail by a local court till July 6, 2012. The protest leaders demanded the arrest and suspension of police officers allegedly responsible for the death of Jaspal. They asserted that they did not have faith in the Special Investigation Team of the police and demanded a CBI probe into the "unprovoked firing" by police that killed Jaspal and injured another youth Ranjit Singh (18) of Pandher village. Meanwhile, the DC asked them to join the ongoing probe into the incident by Jalandhar division commissioner Anurag Verma who would rejoin duty on June 22. Sources said that a high court lawyer Navkiran Singh engaged by the parents of the deceased would return on June 28 from abroad to take up their case.

So a person having a period is not ""sucham" enough to go to the gurudwara? And the love for Waheguru diminishes when the person has a period, eh? What a great "aatmik awastha" to have such great thoughts.

And drug abuse thanks to the policies of the Badal Govt.

So by your logic, any tom ,hick and harry can insult Sikhism and you most" humbly and respectfully" wait for Akal Takht to intervene and ask an explanation. And where did you get that from that "See Sikhi is about humility and respecting authority." Please enlighten us as to how you came to that conclusion?

What is Sant Baba Ranjit Singh Dhadrianwale doing about this? He was instrumental in getting the enquiries going in the first place.

Awesome, thanks for sharing these links. Why can't you bring those good old days back?

Setha, Gobinda and Bhaga wrre three rich merchants. They lived at Chaniot. Chaniot is a small town in Pakistan. All the three brothers were Hindus and the offered Sharadhs every year. They gave corn, clothes and coins to the Brahmans as Dakshana. Sometimes they wondered if all these things were really reached their forefathers in the next world. One day they came to Guru Arjan to find out his views about the Sharadhs and Dakshana. "O Guru," said Gobinda "We give Dakshana to the Brahmans in the name of our dear forefathers every year. Tell us whether all this reaches our forefathers or not?" "No man can tell whether your forefathers are in heaven or hell." said the Guru smilingly. "No one can tell which Brahman will go to heaven and which to hell. Moreover even if a Brahman reaches your forefathers, how can he recognize them out of the millions of dead people? Stop thinking about such things and stop offering Sharadhs. Work hard, tell the truth, help others and remember God." The three brothers agreed to act upon the Guru's advice and were satisfied, but there was another man, named Chuhar, who couldn't understand the Guru's advice. He said "Sir, how can a merchant like myself and people like Gobinda always speak the truth? Merchants have to tell many lies between sunrise and sunset every day." “Go back to your village, Chuhar,” said the Guru. “Do your trading and try to act upon my advice. Everyday count your lies and good deeds, write them down on a piece of paper and show me that paper at the end of every month.” Chuhar agreed to act upon the Guru’s advice and went away. From that day onwards. Chuhar counted and wrote down his lies and good deeds on a piece of paper. At the end of a month he came with it and showed it to the Guru The Guru asked him to read it out to the Sikhs and Chuhar did so. He had done no good deeds and had told a number of lies. He felt small and thought that he should have done better. The Guru however smiled and said, "Chuhar, leave your paper here and keep on trying." At the end of the second month, Chuhar had really done some good deeds and had told fewer lies. And so it went on. At the end of the eighth month, Chuhar's lies and good deeds were added up. This showed that although he had done only a few good deeds, he had told no lies. Everybody was surprised. Guru Arjan said, "All advice falls flat on those who never think of acting upon it. People have been listening to good advice for thousands of years. The important thing is to act upon it. Cart-loads of books and all the learning in the world are of no use if we do not care to follow them." All the Sikhs understood the Guru's advice and promised to act upon it. "As a child is satisfied by drinking milk; As a poor man is happy on finding wealth; As a thirsty man is refreshed by drinking water; So is my soul happy with God." (Guru Arjan) "To forget God is death; To meditate on His Name is life. Nanak, God is found in the company of the saints." (Guru Arjan) http://www.youngsikhleaders.org

When will ever stop being a crude, tactless, uncultured, uneducated thing?

So till that happens, our youngsters should be world beaters in drinking, drug abuse and other such activities, isnt dat right?

Our seniors leading from the front. When will we see our youngsters getting some gold medals in Olympics and other international sporting events?

Posted by Jodha in Sports on 06 15th, 2012 Olympic season will soon be upon us. This year the Games will be held in London. Hopefully we’ll be able to feature biographies on a number of our Sikh athletes that will be competing. While Fauja Singh has become a celebrity in our community, he is not alone. Man Kaur, aged 95, of Chandigarh took up running under the encouragement of her son, 72-year-old Gurdev Singh. Last year in Sacramento she received two gold medals in the 90+ age group in the 100m and 200m events. While not a marathoner, it is still an amazing achievement by an amazing woman. “My son introduced me to athletics. I was hesitant at first, when the idea of stepping into the competitive. arena was thrown at me. But now, running has become a part of my life,” said Mann Kaur, who donned the track pants for the first time in her life last month during the 32nd national masters meet. She won a gold in both the 100m and 200m races in the 90+ age category. Some have even argued that track and field athletics is one of the purest forms of sport, because it tests speed, strength, power and endurance. What ‘s more, athletic competition is so obviously and easily quantifiable – after all, the tape measure and the photofinish camera don’t lie. However to run the 100M and 200M at the age of 95 requires more than ‘merely’ great natural physical ability. Athletes at this age need a systematic and highly effective training programme carefully crafted to achieve physical ability to run a 200M race. In a recent exchange with her grandson, he shared his inspiration for physical fitness coming from the example set by the Gurus. He sent the note: Let us start living in Begumpura Sehar and enjoy Guru’s grace. This is meant to encourage youngsters. http://thelangarhall...st-man-kaur-95/

Some one might be able to help you with metal cutting but not with mental cutting. lol.

And how can you be so sure that "acident doesnt happen" to you.

The term preservation is mostly used for endangered, vulnerable and threatened species. So what are you wanting and trying to preserve?

What a pessimistic way of looking at things. Instead of being proud of how much Maharaja Ranjit Singh achieved by uniting the Sikhs, to term it as " made the biggest mistake in his raaj." is something which only a pessimist can up with.

No one is missing the point here. Only when we all together change our mindset and stop recognizing any " “higher caste” "lower caste" in Sikhism, is when we get rid of this curse of casteism from our gurudwaras and our community. As said by singh135,"Needs to be a grass roots movement!

You still did not answer my question and are now just going around in circles.

@Raju, how on earth did you come to the conclusion that,"But post Singh Sabha movement, these differences crystallized and turned Sikhs against Hindus as a people."

Another great video on this subject and other burning issues of the Sikh community.

Building Begampura: Confronting Caste June 14, 2012by Jodha Source: thelangarhall.com Caste is one of those dark secrets in our community. Some defend it as “culture”, others downplay its discriminatory effects, and some go even as far as to blame the victims of the violence itself. Many have documented the ongoing apartheid that exists in our villages and in our minds Some scholars have recently looked at the issue in light of the commitment to equality bequeathed by our Gurus, but the continued existence of discriminatory practices by many Sikhs. Professor Natasha Behl sheds some light on this topic in her dissertation, titled “The Politics of Equality: Caste and Gender Paradoxes in the Sikh Community.” She began her research asking the simple questions: How do ordinary Sikhs maintain a belief in equality while also participating in caste- and gender-based discrimination? How do Scheduled Caste Sikhs and Sikh women take political action in a community that engages in discrimination, yet denies its very existence? For those that were still not convinced by the video that this practice is actually common in most pind Gurdwaras, scholars have written on the subject extensively. Surinder Singh Jodhka has written that those Sikhs that have been “historically-discriminated” are not generally stopped by “privileged” Sikhs, but they are “not treated at par with their counterparts from the upper castes.” He has cited numerous examples of Dalit Sikh children that are only asked to enter the langar after everyone has finished eating, sit in separate lines [the point of pangat being negated here!!], and not allowed to cook and serve Langar. According to Jodhka, in a village in Gurdaspur district, the devout Mazhbi Sikhs would regularly visit the village gurdwara, but “they could never sit along with the upper caste jats, [and] rarely would they be encouraged to distribute langar or parshad.’ In Behl’s interviews, she remarked how this insidious discrimination has an effect on those that it oppresses. One man, Fauja Singh, a ”historically-discriminated” Sikh stated: We don’t have funds, and therefore we remain back; we don’t take the lead. The higher caste stays ahead because they have funds; they say, “We built the gate for the gurdwara, we had the gurdwara painted, and we had the doors installed.” They have more property, and therefore they stay at the top, they stay ahead at the gurdwara. Those of us who are poor, we live within our means, and if we go too forward then. Actually, let’s just talk about me. If I try to make myself visible in the gurdwara, if I try to take the lead, then some people within the gurdwara will try to uproot me and they will say to me – not directly, but indirectly, in their casual language — that I should remain within my limits; that I should do this, not that; I should act this way, not that way. And I understand this. I don’t want anyone talking negatively about me, so I stay within my limits. One of the responses to coming face-to-face with this discrimination in our community, Behl writes is to create ‘distance.’ I’ll return to her analysis in just a moment. One of the ways that us pardesi Sikhs react when faced by the fact of caste discrimination is the same – we “distance” the issue by believing it only happens in Punjab. It does not! Harmeet Kaur of Columbia University, in her recent thesis titled “Politics of Discrimination: Study of Caste against Ravidasi Sikhs in the Diaspora” has done work in the United States – specifically in the Richmond Hills area of Queens in New York and finds that discrimination still continues. She documents experiences of attendees of the Sri Ravidas Temple and notes discrimination they experience religiously, in social relations – especially in marriage and other interactions, as well as in employment. A friend that is one of the organizer’s of an upcoming conference on the subject – Lalkaar 2012 – Building Begampura: Confronting Caste recently spent time with the sangat at the Sri Ravidas Temple in Roseville, CA and explained a predominant sentiment amongst the community that they shared to him: “WE preach equality, but as soon as Guru Granth Sahib Ji is out of sight, WE begin discriminating. Everybody that believes in the Guru Granth Sahib Ji should be considered to be the same.” This experience of employment discrimination by “privileged” Sikhs has been documented in the UK as well. Despite the Gurus encouraging inter-caste marriage and creating institutions that were meant to unite the community, we have now created even caste-based Gurdwaras that will only serve to separate and impede dialogue for future generations. Nothing could be more antithetical! So how do we respond to this? Behl, during her research, unfortunately found most Sikhs will react in one of 3 ways to continue talking about equality, but also continuing to discriminate in their daily practices: Distancing – they distance themselves from discriminatory actions by shifting responsibility onto others Narrowing – they obscure specific types of discrimination through the use of a narrow definition of equality, thus rendering specific discriminatory acts harmless. Shifting Blame – A majority of the respondents explain the structural position of Scheduled Caste Sikhs and Sikh women through a series of ontological narratives that minimize their own participation in discriminatory practices by shifting focus to Scheduled Caste Sikhs’ and Sikh women’s behavior, state policies, and degrees of religious observance. Silence DOES NOT make the problem go away, The Singh Sabha fearlessly took on the subject. Unfortunately many of us only also distance, narrow, shift blame, or justify based on “tradition,” “culture”, or whatever buzzword we use to be complicit. The Jakara Movement in their annual Lalkaar conference is again focusing on this issue. They had first touched on the subject in 2007 and their video at the time helped spark an interesting conversation, on the now-closed Sepia Mutiny blog. I strongly urge many of our readers to attend the conference. It will be held at UC Davis, from June 21-24, 2012. Registration closes THIS WEDNESDAY (6/13). Visit www.lalkaar.org for more information. Let us no longer be silent; let us begin the process of “building Begampura” as envisioned in the Guru Granth Sahib.

We have to make a start from somewhere. The Sangat has to take the lead here and force the Sikh leadership to implement the directives of the Akal Takht.

Great to hear that Akal takht has finally decided to take action against the caste labeling of Gurdwaras. I pray that the Panth be able to get rid of this nuisance of castes one day and we get rid of all caste based Gurdwaras.