Premi5

Appeal ? Don't worry you can still go... ?

I didn't like this whole story from the start, I thought there was something off about it and it seems I was right. I'm sure @dallysingh101 and @MisterrSingh and @jkvlondon are not surprised Charity set up in Captain Sir Tom Moore's name 'tried to appoint his daughter as CEO on £150,000 salary before watchdog intervened' The Captain Tom Foundation, set up by the family of the war veteran (left and right) in the wake of his fundraising efforts, reportedly tried to appoint Hannah Ingram-Moore (left) as its CEO on a salary in the region of £150,000. But the Charity Commission blocked the salary last summer, according to The Independent. The charity said that during trustees' talks with the watchdog, Ms Ingram-Moore 'took the decision that the CEO role was not something she wished to pursue'. It said she instead committed to support the trustees for an interim nine-month period from August 2021, and the charity denied that her salary was 'six figures'.

Bump

@shastarSingh ji ? Any idea ?

@dallysingh101 Bump

@Lioness98 - thoughts please

@GurjantGnostic and @shastarSingh might know more

@shastarSinghmight know

@dallysingh101 Hope everyone knows this one Hope everyone knows about this one https://www.sikhiwiki.org/index.php/Bhai_Sukha_Singh_and_Bhai_Mehtab_Singh Bhai Sukha Singh and Bhai Mehtab Singh Jump to navigationJump to search Early in the year of 1739 The Mughal government had started an all-out campaign against the Sikhs. As a result, most of the Sikhs had left the plains. They had taken shelter in places like the Shivalik hills, jungles and sandy deserts. Sometimes, however, they used to come out of their hiding and make their presence felt. One such occasion was during Nadir Shah's invasion of India. The Shah of Persia had overrun the Punjab and plundered Delhi in the early months of 1739. On the way back, he decided to avoid the heat of the plains. So he took a northerly route at the bottom of the Shivalik hills. It happened that a number of Sikhs were passing their days hiding out in those very hills. They decided to plunder the plunderer and relieve the foriegn invader of his ill gotten treasures. They fell on the rear of the trailing units of his army. They took away so much of his booty that the astonished Nadir Shah stopped at Lahore where he asked the man he had assigned to govern Lahore, "Who are these people who have dared to interfere with my onward march? Who are these bold mischief-makers"? Zakriya Khan replied, "They are a group of fakirs who visit their Guru's tank at Amritsar twice a year. After bathing they disappear." "Where do they live ?" asked Nadir Shah. "Their saddles are their homes," replied the governor. "Take care", said Nadir Shah, "the day is not far off when they will take possession of your country." Nadir Shah's remark had cut Zakriya Khan to the quick. He resolved to intensify his campaign against the Sikhs. He re-started his former policy of offering rewards for their capture and destruction. Thousands of Sikhs were killed. Soon, the plains seemed to have been cleared of them. However, another action still was soon to be taken against them. Zakriya Khan had the the Darbar Sahib of Amritsar occupied. The city was sealed off with its approaches guarded by military pickets. As intended this prevented the Sikhs from assembling in their most sacred Holy place during the events which had rrawn them to the city since its establishment by Guru Arjan. Now the military commander Massa Ranghar of Mandiali village was put in charge of the Darbar Sahib. He was the most active of the Chaudries engaged in capturing and destroying Sikhs. The Harmandir Sahib was turned into a place for debauchery with nauch (dance) girls being housed their for Massa Ranghar entertainment. The use of Naquills (water pipes) was by then a daily practice for Moslems, so the odor and smoke of tobacco, a substance which Guru Gobind Singh had forbidden his Sikhs to use, now filled the halls of the Sikhs' most Holy site, the very rooms where the beloved first Holy book and the SGGS had enjoyed Prakash for years. Alcohol in wine and other forms, forbidden even by the Moslem's own Holy book the Qur'an, now flowed freely as Massa Rangar and his friends enjoyed the dancing and other activities that the nautch girls were famed for. For the Sikhs whose Bani and Holy writings forbid the use of alcohol totally this was one but one more final insult. The news that their sacred Gurdwara was now being used as a Seraglio, with wine and tobacco staining its walls and floors soon fell on the ears of a group of Sikhs living in Jaipur in Rajputana. Bhai Mehtab Singh a GurSikh of Mirankot, a village near Amritsar, was one of the first to hear this alarming news. Astonished and angered by the news he questioned the man who had just relayed the story: "You have heard of this outrage to the sacred place, and yet you still live and go about telling this news to others! Why did you not kill Massa then and there? Is there no Sikh left in Amritsar to avenge this evil?" "No", replied the messenger. "There are no Sikhs there with a greater sense of honor than those who have run away to places like Jaipur in order to save their lives." The messenger's taunt stung Bhai Mehtab Singh, a brave, strong minded and stout bodied young man, like the sting of some deadly dessert scorpion. He bolted up at once, took his sword and said: "I shall go and cut off Massa's head with this sword, and bring it here!" He saddled his horse and got ready to gallop away. A bystander who had heard the news as well Bhai Sukha Singh of the village Mardi Kambo ki offered to go along with him. Mounting their horses, they took off towards Amritsar. When they reached the sacred city, in August 1740 they noted the Mughal outposts, so they took some time to disguise themselves as Muhammadans. They filled two bags with well rounded pieces of broken earthen pots. Each of them placed one of the bags before him on the horse. They looked like harmless Muhammadan Lambardars who had come to pay their land revenue. They entered the precincts of the Gurudwara. To the guards they said, "We have to come pay land revenue to our Chaudri." Their ruse worked and they were allowed to go into the compound of the Holy Temple. Tying their horses to a ber tree outside the main gate, the ber tree to the which horses were tied still exists, and carrying their sacks of payment they entered the room where they saw Massa Ranghar. He was seated on a cot, smoking a hukka, they could tell that he was intoxicated with wine. With half closed eyes he was listening to the music of the dancing girls. The sight made their blood boil. Bhai Sukha Singh stood watch near the door. Bhai Mehtab Singh went in and fell on the tyrant like lightning. With one stroke of his sword he cut off Massa's head. Massa's companions were taken by surprise. They ran about in terror. Before they could recover from their surprise and shock, Bhai Sukha Singh and Mehtab Singh had made good their escape and galloped away. Zakriya Khan soon heard of Massa Ranghar's death. He was beside himself with rage on hearing of the daring deed of the two Sikhs. He summoned all the Muslim Chaudhries around Amritsar. He ordered them to find out who the men were and to catch them and bring him the killers of Massa. A handsome prize was promised for their capture. Hearing this, Harbhagat Niranjinia of Jandiala, a sworn enemy of the Sikhs who had helped the government to hunt them down in the past came forward and promised to do his best to bring the men to justice. A village surrounded He discovered that it was Bhai Mehtab Singh who had murdered Massa. He conveyed his information to the governor. Thereupon, Bhai Mehtab Singh's village, Mirankot, was surrounded by a strong force under the command of one Nur ud'Din, Harbhagat accompanied the force. Bhai Mehtab Singh, of course, was not found there. But his little son, Rai Singh, was there. Before leaving the village, Bhai Mehtab Singh had placed his little son under the protection of the village Lambardar. The latter's name was Natha Khaihra. Nur Din sent for him. He was told to bring the child with him. But Natha did not want to hand over the child to those butchers. Lifting him on his shoulder, he left the village by anoher gateway. Three or four villagers accompanied him. Nur Din's men learned of his escape. Harbhagat, together with some soldiers, hurried after Natha and his companions. He overtook them soon and attacked them. A fierce fight took place between the two parties. Nathan and and his companions were killed. Rai Singh was seriously wounded, but Harbhagat thinking he was dead he left the motionless child with the dead villagers bodies and returned to the village. A Kambo woman happened to pass that way where she found that the child was only wounded still clinging to life. She took him to her home where, under her motherly care, Rai Singh recovered in due course. In the year 1745, Bhai Mehtab Singh came to his village in order to see his family and friends. Some evil person informed the local Muslim official that he was there. Bhai Mehtab Singh was captured, chained, and taken to Lahore. There he was given the chance to choose between Islam and death. He stoutly refused to give up his faith choosing death. He said: 'No true Sikh can ever agree to give up his faith, to turn his back on the Guru. I shall die a Sikh." Thereupon, he was publicly broken on the 'wheel'. The 'wheel' an ancient torture device was a most painful mode of killing someone. However painful it must have been, Bhai Mehtab Singh did not utter even a single groan or cry of pain. The whole time he kept meditating, on God while he repeated WaheGuru. Bhai Mehtab Singh remained calm until his death. His head was then cut off and hung up in Hiramandi. His body was thrown into a ditch. Bhai Mehtab Singh was killed with the utmost brutality, but he is not really dead. Like all martyrs, he is still alive. His memory will last as long as the holy Harmandar at Amritsar still stands. We know that he tied his horse to a ber tree outside the holy place. That tree still exists. Visitors to the Golden Temple respectfully touch and salute that very ber tree even today while they recall in admiration the daring, noble deed of the great Sikh martyr. He shall live forever. As for Bhai Sukha Singh, after the death of Massa Rangar, Bhai Sukha Singh was given a charge of a Jatha. In early 1746 he joined Jassa Singh Allhuwalia and entered Eminabad in Gujjaranwala District, here they were attacked by Jaspat Rai the brother of Lakhpat Rai, a Revenue officer of Yahiya Khan the governor of Lahore. Jaspat Rai was killed in this battle and Lakhpat Rai swore revenge against all the sikhs, they met at Kahnuvan village in what is known as the Chotta Ghalugharra, this was on the 1st of may 1746, Bhai Sukha Singh was badly injured in the battle but he managed to escape with few remaining sikhs to the sandy plains of the Malwa area. During the third invasion of Ahmed Shah Durrani in January 1752, Durrani had camped on the norther bank of River Ravi near Shahdara preparatory to attack Lahore. It was while out on foraging expedition that Bhai Sukha Singh and few sikhs encountered a strong body of enemy troops, a fierce battle took place and all the sikhs died fighting, this was in early january 1752. https://kreately.in/the-tale-of-two-sikh-legends-bhai-mehtab-singh-and-sukha-singh-beheading-of-massa-rangar/

@proudkaur21 https://www.vice.com/en/article/xgd547/whatsapp-group-abandoned-indian-punjab-men-wives-in-canada Inside a WhatsApp Group for Indian Men Whose Wives Left Them for New Lives in Canada They paid a fortune to send their wives ahead to a future in Canada, hoping they’d follow on a spouse visa. But with the women finding solace from dreary lives back home, these husbands say they’re now left lonely and bankrupt. AK By Arman Khan 17.2.22 Share Tweet Snap PHOTO: GETTY IMAGES Jhujar Singh’s marriage was straight out of a dream. Three years ago, the resident of Punjab in northern India was 24 when he was introduced to his wife who was 18 then, just about the marriageable age according to the Indian law. And though the arranged marriage set-up meant the two had met just a couple of times before their wedding, he had gradually fallen in love with her. So, one day, when his wife spoke with him about her dream of relocating to Canada – the far-off country which immigration-obsessed Punjab looks at as almost their home base – he gave it serious thought.

https://thewire.in/law/justice-ajit-singh-bains-obituary Remembering Justice Ajit Singh Bains, Steadfast in His Integrity, Friend to the Downtrodden Justice Bains' life was testament to his deeply held belief that as a former judge, he was in a position to confront the state’s oppressive power structures. Justice Ajit Singh Bains. Photo: Twitter/@MankamalSingh Pritam Singh RIGHTS 16/FEB/2022 Justice Ajit Singh Bains, a former judge of the Punjab and Haryana high court who became, in retirement, the most prominent face of the human rights movement in Punjab, passed away on February 11 in Chandigarh. He was nearly 100 years old. Justice Bains came from a family which had a long tradition of participating in anti-imperialist activities. His father G.S. Bains was active in the Communist Party of India (Marxist) and was associated with the editing of the party paper. Rajvinder Singh Bains, son of Justice Bains, has said that his grandfather’s last rites were carried out by the party and that he was wrapped in the party flag for his last journey. This progressive family background must have contributed to the shaping of the judicial vision of Justice Bains. One of his younger brothers, Hardial Bains, went on to become the leader of the Communist Party of Canada (Marxist-Leninist). During Justice Bains’ 10-year tenure on the bench from 1974 to 1984, he became known as a different kind of high court judge. Most judges are defenders of the establishment, as evidenced by their social life and worldview. Justice Bains was just the opposite. As a high court judge, he belonged to Chandigarh’s elite, but in his views, he supported the downtrodden in society. He delivered many judgments during his tenure defending the interests and rights of working people, the disadvantaged, and women. He ruled against many employers and establishment figures. He was particularly known for defending the rights of employees against employers. Trade unions and employees’ organisations used to hope that their case at the high court would come to his bench. Some employers supportive of fairer work practices also sought his advice. Yoginder Alagh, a former Union minister, informs me that when he was vice-chancellor of Jawaharlal Nehru University, Justice Bains helped him in investigating some legal-administrative issues. His retirement in 1984 coincided with the darkest period in Punjab’s recent history when a very large number of individuals and families faced harassment, arrest, torture and even ‘accidental’ killings by security forces of all kinds. even for minor displays of dissidence. A girl and her father pray at the November 1984 martyrs museum in Tilak Vihar, New Delhi. Photo: Shome Basu Justice Bains understood that given his professional and social status, he was, more than anyone else, in a position to confront the state’s oppressive power structures. He founded the Punjab Human Rights Organisation in 1985 to conduct investigations into gross human rights violations and collect evidence of those violations. He took active interest in supporting human rights causes in other parts of India too. At the invitation of some students of JNU, he was a key speaker at a meeting organised by Tamil students to protest the genocide of Tamils in Sri Lanka. His retirement turned out to be even more demanding than his working life. In 1985, he was made head of an official committee appointed by chief minister Surjit Singh Barnala to look into the cases that had been filed by the police against thousands of youths in Punjab. As Mallika Kaur has chronicled, ‘The Bains Committee convened in October 1985. Justice Bains told me, “There was no steno, no office, no staff, no timeline. So, I did it all here (at home).” On personal cost, the committee travelled to jails across Punjab, meeting the imprisoned. In just two-and-a-half months, the committee finalised its report, recommending the release of 6,000 languishing detainees against whom it found no credible evidence, not even from police officials they interviewed.’ When Beant Singh of the Congress was made chief minister after a discredited Punjab assembly election in 1992 with less than 20% of voters participating, and the control of the Punjab police was given to the arrogant K.P.S. Gill, the most difficult period of Justice Bains’s life started. Gill had the audacity to have Justice Bains arrested once in 1992, even having him handcuffed and taken to a police station. K.P.S. Gill and Justice Ajit Singh Bains represented two contrasting facets of Punjabi and Sikh society – Gill the oppressor and Bains the defiant human rights defender. Gill’s actions were aimed at humiliating Bains and terrorising participants in the human rights movement, but Bains’s response was to display the power of dignity and truth. K.P.S. Gill. Photo: PTI Gill did not know that Bains was made of different stuff. Handcuffing Bains attracted worldwide condemnation by the judicial and human rights community. Bains’s stature grew to new heights. He became even more devoted to his mission, realising that if a retired high court judge could be treated so roughly, an ordinary farmer or worker would face far worse in Gill’s police raj. Society’s response to the deaths of these two men indicated a condemnation of Gill and a celebration of Bains’s devotion to human rights. When Gill died in 2017, no Sikh preacher was willing to perform his last rites – Amarinder Singh, then the Congress chief minister of Punjab and now a Bharatiya Janata Party ally, had to seek the services of a hired granthi (reader of the Sikh scripture Guru Granth Sahib) from the Indian military to perform Gill’s last rites in an isolated and highly protected location within Kapurthala House in Delhi. When the news of the death of Bains became known, it led to a spontaneous outpouring of grief and tributes all over the world from Punjabis and human rights champions. I met Justice Bains only once. He was very pleased when I told him how greatly his work had influenced my research on the Indian constitution. His insight in his paper ‘Punjab Situation’, namely that the Sikh representatives in the Constituent Assembly – Sardar Hukam Singh and Bhupinder Singh Mann – had not approved and signed the constitution because the draft agreed by the majority provided no autonomy for the states, helped me to understand the bias towards centralisation inherent in the constitution. ‘Siege of the Sikhs : Violation of Human Rights in Punjab’, Justice Ajit Singh Bains, The New Magazine Publishing Company, 1988. Later, during every visit to Chandigarh, I always thought I should seek an opportunity to spend time with him. I regret now that I did not manage to do this. Justice Bains personified the culturally and politically rich tradition associated with Ghadari Babas of seeking inspiration from the Sikh guru’s egalitarian teachings, and combined that inspiration with a modern socialist vision that poses an alternative to capitalism. A full appreciation of Justice Bains’s contribution lies in understanding that the future of shaping a new progressive Punjab is dependent upon empowering that tradition.

@Singh1989 cautious tale https://www.desiblitz.com/content/finance-officer-stole-200k-from-charity-to-fund-gambling

@dallysingh101 might know more, he's read a lot of history books. Maybe there will be books in India that cover this Great topic btw

https://www.thestar.co.uk/news/crime/racist-lorry-driver-fined-after-tiktok-video-goes-viral-3569468 Sheffield lorry driver fined over racist abuse after viral TikTok video gets more than 1.2m views A lorry driver who racially abused an NHS worker in Sheffield has been fined after a video of him being confronted went viral on TikTok. By Robert Cumber Wednesday, 16th February 2022, 1:02 am Nicholas Clayton, of Bradfield Road, Hillsborough, launched a volley of abuse at Adnan Hussain following a road rage incident in Grimesthorpe last year. Adnan Hussain, who worked as a call handler for NHS 111 at the time and is now a civil servant, says Clayton told him to ‘get back to your own country’ and used a racial slur which we have chosen not to repeat. The incident was witnessed by former Sheffield councillor Ibrar Hussain, who was in Adnan's car, and the pair drove immediately to Clayton’s then employer, Brocklebank & Co Demolition Ltd on nearby Bland Street, to report the incident to his superiors. Nicholas Clayton, aged 51, of Bradfield Road, Hillsborough, Sheffield, is filmed being confronted by Adnan Hussain after racially abusing him Read More South Yorkshire man called ex-girlfriend 1,000 times over three weeks when relat... There they filmed Clayton in the truck cab as they asked why he had racially abused Adnan Hussain. “He told me I’m a smelly b*******, I’m a **** and to get to my own country,” Adnan Hussain can be heard saying, with Clayton responding by nodding and saying ‘yeah’. Asked for his name, the driver replies ‘<banned word filter activated> Turpin’ and subsequently asks ‘why drive like a ****’, before denying he had used a racial slur during the earlier incident. Footage of that confrontation on February 26 last year was uploaded to TikTok, where it has been viewed 1.2 million times. Clayton, who no longer works for the firm, appeared at Sheffield Magistrates’ Court last Thursday, February 10, where he was found guilty of causing alarm or distress by using threatening or insulting words in an incident the court ruled was racially and religiously aggravated. The 51-year-old, who had pleaded not guilty, was fined £250 and ordered to pay a £34 victim surcharge and £250 costs to the Crown Prosecution Service. Speaking following the verdict, Adnan Hussain, who is 25 and lives in Sheffield Lane Top, said: “He showed no regret for the racially aggravated abuse, and I’m really happy that he's been found guilty and fined. “Hopefully if something like this happens in future, this court ruling will give other people the confidence to raise their voice and know they will be heard.”

Not just whites who are racist Have emailed Sikh PA

@proudkaur21 ? No-one that you know? Lol ! https://www.thestar.com/news/gta/2022/02/02/in-your-culture-gta-sex-assault-conviction-tossed-over-crowns-impermissible-racial-or-cultural-stereotyping.html ‘In your culture’: GTA sex assault conviction tossed over Crown’s ‘impermissible racial or cultural stereotyping’ The Court of Appeal found the Crown had repeatedly referred to negative stereotypes of Sikh culture to convince a jury that the complainant’s family were lying to protect her father from prosecution. By Alyshah HashamCourts Reporter Wed., Feb. 2, 2022timer3 min. read READ THE CONVERSATION ( 3 ) A man’s conviction and eight-year sentence for sexually assaulting his daughter when she was a child has been overturned by the province’s top court because the Crown relied on “highly pejorative assumptions about the witnesses’ culture that were not established in the evidence.” The case involves a woman from a Brampton-based Sikh family who accused her father of beating and sexually assaulting her between the ages of six and 14. She made a police report in 2016 when she was 31. During the jury trial in 2019, the woman’s family, including her mother, aunt, sister, brother, two female family friends and her father testified and all denied her allegations. In the Court of Appeal decision released Wednesday, the court concluded the trial was unfair and ordered a new trial, finding that a Crown prosecutor invited the jury to rely on “impermissible racial or cultural stereotyping” in her cross-examination and closing arguments, including suggesting the arranged marriages of some of the women showed they were controlled by the men in their families, lacked the agency to make their own decisions and were willing to lie to protect family honour — despite the women explicitly rejecting this as inaccurate. The Crown also repeatedly used the term “in your culture” when questioning the woman’s family members, which “had the effect of exoticizing them in the eyes of the jury, of insinuating that they were not only different, but operated according to a different ethical system in which the obligation to tell the truth was subordinate to protecting the family from shame,” Justice Bradley Miller wrote in the decision on behalf of the three-judge panel. The Crown was entitled to pursue the theory that the accused’s family members were lying to protect him, the court said, but the questioning was so steeped in negative stereotypes that it could have led the jury to reason based on stereotypes rather than actual evidence. The trial judge, Justice Leonard Ricchetti, also failed to properly instruct the jury not to rely on such stereotypes, the court found. When the defence objected that the questioning about the arranged marriages of two family friends was irrelevant, Ricchetti allowed it. “It’s very clear to me that the Crown is going to be alleging … that the families are tight, that the males dominate, the males control it, that’s part of the Sikh culture, part of the culture from India and that’s why there’s a little more latitude being given as to what happens in India, how they discipline the children and so forth,” he said. Instead, Miller said, “the jury ought to have been expressly instructed not to reason from the facts that the witnesses were members of ‘traditional’ Indian households that value family honour, and that several of the witnesses had been married in accordance with Indian custom, to the stereotype that Indian women are culturally conditioned to submit to the domination of men, tolerate physical and sexual abuse by the family patriarch, and lie about it under oath to protect family honour.” Lawyer James Lockyer, who represented the accused man along with Alexander Ostroff, said the decision is “important for us as a multicultural society.” The court’s “language is very strong and, in my opinion, it needed to be,” Lockyer said. “The prosecution argued six women weren’t worthy of belief because of negative cultural stereotyping.” The identity of the complainant is under a publication ban available to sexual assault complainants. The Court of Appeal noted that the woman had sought to have the publication ban lifted but said that decision would have to be made by the trial judge. Alyshah Hasham is a Toronto-based reporter covering crime and court for the Star. Follow her on Twitter: @alysanmati

It's not idol worshipping. What about 'Bani Guroo, Guroo hai Bani' ?

@S1ngh can thread title be changed to something a little less 'shocking' ? @shastarSingh Veer Jee, please change it to something less direct, like 'Sad News about Deep Sidhu' Also

https://tribune.com.pk/story/2343634/sikh-trader-injured-while-resisting-robbery-bid-in-peshawar Sikh trader injured while resisting robbery bid in Peshawar Members of minority community gathered outside Lady Reading Hospital in large numbers to protest against the incident Ehtesham KhanFebruary 15, 2022 PESHAWAR: The Sikh community protested on Tuesday after a trader belonging to the minority community was shot at after he resisted a robbery attempt at a hakim’s shop situated at Scheme Chowk in Peshawar. The robber after stealing the cash and other valuables from the shop was fleeing the crime scene when Pepinder Singh raised hue and cry, drawing attention of the locals who caught the robber and handed over the accused to police. However, Singh suffered bullet injuries and was rushed to the Lady Reading Hospital in critical condition. The Sikh community leaders also gathered outside the hospital in large numbers. In a similar incident a few years ago, Charan Jait Singh, a Sikh social leader was also shot dead by unidentified assailants inside the shop within the limits of Badaber police station. Following the incident, his family left the provincial capital. Likewise, Dr Satnam Singh, a member of the Sikh community, associated with NGO Wisdom was also killed by unidentified assailants last year. The incident was termed terrorism, and an FIR of the killing was also registered. However, no progress has been made in the case yet. Also read: Sikh traders complain of calls from extortionists Referring to the recent attacks on the Sikh community, Sikh leader Dr Sahib Singh said that Pepinder Singh was targeted but fortunately he survived the attack and his condition is out of danger after being shot in the feet. SP Saddar Circle Farhan told The Express Tribune that as soon as the information was received about the incident, the police immediately reached the spot and detained the accused. He said a passer-by has also sustained injuries in the incident. However, it is too early to say why the accused opened fire on Pepinder Singh, he added. According to the senior police official, the accused has been identified as Ahmad, a resident of Peshawar. Ahmed is also a drug addict and had remained involved in other criminal activities. Last year, traders belonging to Sikh community were deprived of their mobile phones worth around Rs3 million by robbers but no recovery has been made despite the passage of one year.

It will get removed soon, Inshallah...

https://www.tatler.com/article/the-strange-history-of-camillas-coronation-day-diadem-the-koh-i-noor-tiara The strange history of Camilla's Coronation Day diadem: the Koh-i-Noor Crown Last worn by the Queen Mother for the Coronation of her husband King George VI, this storied crown has been worn by just three royal consorts, with the central diamond originally acquired by Queen Victoria By Rebecca Cope 9 February 2022 QUEEN ELIZABETH, THE FUTURE QUEEN MOTHER, DURING THE CORONATION OF HER HUSBAND KING GEORGE VI. FROM CORONATION SOUVENIR BOOK 1937, EDITED BY GORDON BECKLES Print Collector The Koh-i-Noor diamond is perhaps the most famous - and controversial - piece in the Crown Jewels. Originally discovered in India, it was given by the last Sikh ruler, Dulip Singh, to Queen Victoria. It was set in the British consort's crown, and was most recently worn by the Queen Mother for the Coronation of her husband, King George VI, in 1937. As recently as 2016 it was the subject of legal battles between the UK and India, who want the treasure back. Now, it is in the headlines again, as it was revealed that the Duchess of Cornwall will wear the Koh-i-Noor tiara during the Coronation of her husband, Prince Charles.

Sort of linked https://zeenews.india.com/india/sikh-mans-sewa-at-amritsar-mosque-spreads-message-of-universal-brotherhood-2435887.html Sikh man's 'Sewa' at Amritsar mosque spreads message of universal brotherhood Baljinder Singh rendering his services at the ‘Joda Ghar’ in Amritsar’s historic Jama Masjid Khair-ud-Din, spreads the message of universal brotherhood. Share: Written By: Ravinder Singh Robin @rsrobin1 Edited By: Surbhi Pathak Updated: Feb 12, 2022, 21:27 PM IST Amritsar: The ten Sikh Gurus laid due stress on 'Sewa' or selfless service to humanity, and it is not unusual to see a Sikh performing the same, least of all at a 'Joda Ghar' at a Gurudwara, where devotees keep their shoes before entering the shrine. But what lends distinction to the ‘Sewa’ performed by Baljinder Singh Balli, otherwise a vegetable vendor by profession is his consistent presence at a mosque every Friday for the past over 35 years to render his services at the ‘Joda Ghar’ there. The mosque in question is none other than Amritsar’s historic Jama Masjid Khair-ud-Din. Rain or shine, Baljinder Singh has been rendering his services at the ‘Joda Ghar’ of the mosque every Friday during the prayers held there. “I was 35 when I started coming here to watch over the shoes. Earlier we used to keep shoes at Sri Darbar Sahib. My elders rendered their services there for 90 years. Later, they made me sit here. Come rain or storm, I have to be here every Friday no matter what happens,” he says. The fact that he keeps shoes at the ‘Joda Ghar’ at a mosque does not mortify Baljinder Singh at all. He claims that no one has ever humiliated or castigated him for this. “No one has ever said anything to me either from within my own family or anyone from outside. People treat me with immense love and greet me with a hug with brotherly affection when they meet me. They address me as 'Bapu Ji'. I am 60-years-old now. Everyone greets me with love and says, 'Sardar Ji, you are doing a great job reaching out to the Muslims with the message of unity! You are doing a good thing',” he asserts proudly. Every Friday, his day begins with laying out the tokens. “I lay out the tokens as soon as I arrive and start with the process of keeping the shoes in order soon after,” says Baljinder Singh. Besides this, he also oversees the maintenance, sanitation, parking of vehicles, solving the problems faced by ‘namazis’ (devotees, who come to offer ‘namaaz). “‘Sardar Ji’ has been performing ‘Sewa’ as the keeper of shoes for the past more than 40 years without any discrimination and very selflessly. Probably nowhere else in the world would one find a man of another creed rendering his services not only as a shoe-keeper, but also every other kind of ‘Sewa’ at a mosque every Friday and on all ‘Eids’. This is a rare gesture of love,” says Mohammed Danish, whose father is a Maulavi at the Mosque. The spirit of bonhomie is mutual between Baljinder Singh and the Mosque authorities, who did everything that they could to help him out when his liver got damaged. “I do not get any pension from the government,” said Baljinder. “They did a lot for me and helped me stand back on my feet again. I would have died without their help,” he said. Baljinder sends his son to perform the ‘Sewa’ when he is unable to make it on account of frail health. Baljinder says that coming to the mosque gives him immense peace of mind. He says his ‘Sewa’ as a shoe-keeper at the mosque gives out the message of universal brotherhood. "What is ‘brotherhood’? Hindu, Sikh, Musalman let’s all unite." Mian Mir, a Muslim, laid the foundation stone of the Harmandir Sahib on the brick thrown by Sri Guru Ram Dass ji. See how smoothly everything is going on there,” he states. “Our ancestors shared the same ‘Thali’ (plate) prior to the partition and lived together in peace. Let us all follow in their footsteps,” he adds.