(Book review: Published in the June 2011 issue of "The Sikh Review" and some other journals.)
This is the first study of its type, which uses battlefield archaeology to give a vivid account of the battles fought during the First Anglo-Sikh War. The terrain and landmarks of each battlefield are described in detail “to give a comprehensive vision of the battlefield”. Satellite imagery on Google Earth has been used and there are many battlefield sketches and photographs.
This pioneering methodology also invites similar studies of other Indian battlefields. As Prof. Peter Doyle writes in his foreword to this excellent book by Amarpal Singh Sidhu, “Battlefield archaeology has grown out of a need to reinterpret battlefields, to place them in their correct geographic setting, to understand the events that were played out in past wars…”.
In addition to Indian sources, much new unpublished information, such as first hand accounts, maps and letters from that period over the last 100 years, has been included from UK sources such as the National Army Museum, British Library and a few other museums.
And so, the reader is given a tour of each battlefield as he retraces the clash between two great armies from 18 December 1845 to 10 February 1846. The stakes were high: loss of sovereignty for the Sikh state, or the end of colonial rule in India.
There are many well researched books written in recent years of the chaotic period after Maharaja Ranjit Singh’s death (27 June 1839) and the two Anglo-Sikh Wars ending in the annexation of Punjab by the British in 1849. However, my question, “Why yet another book?”, is answered by the author in his preface, “Appreciation of the battlefields is important. No other single event can decide the fate of countries and nations in more dramatic fashion than trial of strength over a few square kilometres of often uncompromising land. Few other events are more galling than the loss of independence suffered after a defeat. On the battlefield are displayed the highest human qualities of bravery, camaraderie, and loyalty and also the basest vices of treachery and cowardice.”
In many ways this remarkable book complements other earlier studies of this period. Of these, “The Last Sunset: Rise and Fall of the Lahore Darbar” by Capt. Amarinder Singh of Patiala reviewed by Dr Kirpal Singh in the December 2010 issue of The Sikh Review, is a more recent publication.
The author has done a most objective introductory analysis of the events which led to the First Anglo-Sikh War and the battles of Mudki, Ferozeshah, Bhudowal, Aliwal and the “slaugher” of the retreating Sikh army at Sabraon.
Clash between two great armies in India in the first half of the 19th century, was inevitable. The British colonial administrators and generals were waiting for the right opportunity but, for reasons discussed, they were in no hurry. “The pact of 1809 proved useful to the British because the powerful Sikh army was controlling the turbulent tribesmen in the north and west’ while “British rule was over the more placid states”. Therefore, “the Sikh empire provided security for the territories of the East India Company at no cost to the company itself.”
Meanwhile, the Sikh army of Maharaja Ranjit Singh’s kingdom, north of Sutlej River, was not quite ready to take on a well disciplined imperial force maintained entirely at the expense of the subdued rulers of India through the devise of “Subsidiary Alliance”. In addition, the British army had access to inexhaustible supply of Indian sepoys, whose loyalty was secured through the myth of the invincibility of the British. The British army was fully trained in superior western warfare methods and the generals had experience from other military campaigns and, no doubt, were full of “Victorian arrogance and bluster”. In fact, until Maharaja Ranjit Singh’s death, the waiting game was of mutual benefit to both sides.
The intrigue and treachery at Lahore Darbar following the death of Maharaja Ranjit Singh, and the subsequent loss of control over the Sikh soldiery, changed the “mutual benefit” equation. By 1945, the clash between British raj and Khalsa raj, which was inevitable, became imminent.
At some stage following years strife at Lahore after Maharaja Ranjit Singh, it was decided by Lahore administration that decimation of the recalcitrant Sikh army with British help, was the only solution. “Sikh Army had become a wholly republican force with generals having nominal control over the troops. It was the common soldiery that elected “punchayats” and therefore held ultimate power….they went on vendettas or carried out looting”, and absented themselves from cantonments without leave for long periods. Taxes could not be collected and the treasury was empty.
The British too were getting regular reports of the events at Lahore and continued to make necessary preparations.
In March 1945, Raja Gulab Singh of Kashmir (influential at Lahore) had already written to the British Governor General to invade Punjab. “This would not be a war of conquest, however, but one organised specifically to annihilate the recalcitrant Sikh army.”
This plan was communicated in advance to the British and full support offered by Gulab Singh, and in the battlefields, by Tej Singh Commander-in-Chief of the Sikh army and Lal Singh the Vizier or Prime Minister, who was second in command during this campaign. None of these three leading players on the Sikh side were Sikh or even Punjabi.
On the 11 December 1845, the Sikh army of 35 to 40 thousand crossed Sutlej with 150 guns. Although, the army remained in defensive positions and within Lahore territory south of Sutlej, this was nevertheless seen as an act of war by the British. Sir Henry Hardinge, the Governor-General, even after declaring war, had doubts about the legality, and rights and wrongs of the British campaign as he confided to his staff at Mudki, the site of the opening clash. It is significant that, despite provocation, the large Sikh army did not attack Ferozepore despite provocation, and adopted a defensive position at Ferozeshah.
The Sikh army was divided into four separate contingents (including the one at Philaur), and kept on the defensive as sitting targets to be attacked and overrun at will by the well disciplined and well led British forces at Mudki, Ferozeshah, and Sabraon. The engagements at Bhudowal and Aliwal under the command of an inefficient, and inexperienced Ranjodh Singh based at Philaur, were probably not part of this treacherous plot against the Sikh state. However, the disastrous retreat of the Sikh army across Sutlej River from Aliwal, was a forerunner to the contrived massacre on a much larger scale of the retreating Sikh force at Sabraon.
Throughout the War, British would be kept well informed about battle plans, deployment of forces, entrenchments and weaknesses in defences.
Strength and military formations of opposing forces, the battle itself, casualties and the aftermath, are based mostly on original records and eyewitness evidence pieced together painstakingly, cross-checked and corroborated where possible.
The book is in two parts: First part gives an account of each battle giving details as above and the second part gives battlefield guides and locations of places of interest on, and near, the battlefields.
And so each battle is brought to life. Soldiers on both sides showed incredible bravery. None asked for mercy and no mercy was shown.
Both, Sir Henry Hardinge, the Governor General of India, an experienced military man himself, and Sir Hugh Gough Commander-in-Chief, were present at the main battles of Mudki, Ferozeshah, and Sabraon.
Due to well planned attacks by the British force in full knowledge of Sikh defences and weak points, the battles themselves were quite short. Sabraon, the last battle, was around 4 hours, Aliwal around 2-3 hours, Bhudowal even less. Only Mudki and Ferozehshah lasted around 8-9 hours. It was mainly due to the Sikh commanders always keeping the Sikh army in a defensive position and not advancing during a British retreat that battles like Ferozeshah,Chillianwalla, Bhudowal ended prematurely.
Despite a much longer supply line, compared with the Sikh army, the British had better field intelligence and communication; their smaller numbers were deployed more efficiently, their battlefield tactics were better than the leaderless Sikh army, and they kept in battle formations and showed readiness to attack. The Sikh army remained divided and on the defensive and hardly used the cavalry. They kept waiting and allowed British forces to build up.
The author has shown how opportunities to destroy the British army were missed by the Sikh commanders. With better military intelligence, some highly vulnerable targets like Ludhiana and Ferozepore with small contingents, and the military supply train from Delhi, could have been destroyed almost at the outset of hostilities, and even the capture of Delhi was well within Sikh grasp. Loss of confidence in the British invincibility would have brought forward the 1857 Indian mutiny.
However, when Lahore Darbar itself was ready to surrender its sovereignty to the British, that was not to be.
The treachery of Tej Singh and Lal Singh claimed something like 10,000 lives at Sabraon where a single lane boat bridge had been partly destroyed by Lal Singh and Tej Singh “taking precaution to first retire across it themselves, their object being to effect, as far as possible, the annihilation of the feared and detested army.” (William Edwardes, Under Secretary to the British Government). As Gough and Hardinge watched the Sabraon battle from a watchtower at Rhodewalla village, Hardinge reminded a British officer, Thackwell, riding past, “When you get into the entrenchment, don’t spare them”.
The cavalry charge by Sardar Sham Singh Attariwala is described by eyewitnesses. Dressed in white, he mounted his horse “Shah Kabutar” and rallying 50 cavalrymen behind him he charged HM 50th Regiment on the British left. “He was later found riddled with seven shots. Hardinge later compared his attack to that of the Light Brigade, writing that “with Sham Singh fell the bravest of the Sikh generals.”
Gough’s pre-battle order not to spare any Sikh soldiers was carried out. “Now and then a few [Sikh soldiers] turned and rushed at us with their tulwars only to be caught on our bayonets or to be shot down. The slaughter was terrible.” (Pte Joseph Hewitt 62nd Foot p 162)
In this war, the British captured a total number of 320 guns of which 80 guns “had a bigger calibre than anything seen in Europe.”
This study is a milestone achievement for Sikh historiographers in the comparatively new discipline of battlefield archaeology. It gives much new material for military analysts, historiographers, serious students of Sikh history and lay readers and tourist interested in understanding the battles in the First Anglo-Sikh War.
The book is well written. Perhaps the author could have given modern spellings for the names of some villages and places mentioned in the book.
“The First Anglo-Sikh War”
Author: Amarpal Singh Sidhu
Foreword by Professor Peter Doyle, Battlefield Archaeologist.
Amberley Publishing Plc
http://www.amberleybooks.com/
Hardback 240 pages
It is available at many UK stores like W H Smith and can be ordered online on most major internet book websites e.g. Amazon (UK) & Amazon (.com)
Book review by Gurmukh Singh
sewauk2005@yahoo.co.uk
© Copyright Gurmukh Singh
Please acknowledge quotations from this article
Articles may be published subject to prior approval by the author
Friday, 24 June 2011
Saturday, 2 April 2011
Gurdwara 21st Century, Adelaide, South Australia
Mission & Vision of a Neurosurgeon
Adelaide is called the City of Churches. The gurdwara, located at the main entrance to the city from the west, on the highway from Melbourne, has visibly added to the diversity of places of worship in this, one of the most beautiful and well planned, cities in the world.
An interesting feature of this gurdwara is that the sangat hall rests on a massive rock reminding one of Dhaol dharam – the bull of dharma in Japji Sahib. It is an old heritage listed building built (1846) within 10 years of the founding of Adelaide City in 1836.
 |
| Splendour of Darbar Hall..................... |
supported by the Rock of "Dhaol Dharam" !
Re-location of Adelaide’s first Gurdwara to this heritage site a few years ago, realised the vision of a Sikh neurosurgeon, Dr Swaran Singh Khera, of a 21st century gurdwara complete with modern facilities. Some of these are shown in the pictures below:
Gurdwara viewed from the main car park
From left: Baldev Singh JP, Giani Kuldip Singh, Dr Swaran Singh and Dya Singh)
Seminar hall which can also be used as second Langar hall.
Langar hall (Yes ! With chairs; but there is also facility for Pangat on floor at one end.)
Panjabi School with modern facilities (Giani Kuldip Singh with author Gurmukh Singh)
Panjabi School (Photo 2)
From left: Giani Kuldip Singh, Gurmukh Singh, Dya Singh and Dr Swaran Singh
Panjabi School (photo 3)
Above and below: Modern spotless kitchen
Below: Unlike most Gurdwaras, Giani ji "Babay da Vazir" is not forgotten !
Giani ji's double, well decorated, bedroom.
A large kitchen area with computer working facility and a spare bed.
Clean spacious bathroom (I insisted on this photo being taken!)
Giani ji's Sangat counselling room. (Adjoining is a general facilities room.)
Dr Khera may not be a religious missionary but his concern is for the image of the Sikh community of Adelaide - not the religious aspects of Sikhism - his knowledge of which, at his own admission, is limited. Nevertheless, that does not stop him from locking horns with "orthodox" grey beards including myself. "Why have a golak in front of the Guru Granth Sahib ?" he argues, "Are we paying respects to the money in the golak or are we paying our respects to the Guru? The passage to the Guru should not be cluttered with golaks, unnecessary flowers, pictures of our 'gurus' and swords and other weapons etc." One may not agree with him on all aspects of his common sense approach, but he is a robust social activist in the true Sikhi spirit of chardhi kalla.
As a "Sikh Centre", the gurdwara caters for the spiritual and socio-cultural needs of the local Sikh community, while remaining warmly open to all. Programmes in the gurdwara service are planned in advance and punctuality is enforced. The youngish Gurdwara Giani, Kuldip Singh, is required to prepare a pointed bilingual English/ Punjabi service every Sunday with multimedia aids and supported by students of Gurbani. Elderly retired teacher, Master Joginder Singh (ex-Malaysia), gave initial Gurbani guidance now continued by volunteers like retired teacher Ajmer Singh Randhava, lawyer Bahal Singh and others including some ladies.
All sangat participate in singing Shabads in melodious spirituality, a tradition introduced by Dya Singh of Australia, one of the founders of the gurdwara. Dr Harbans Singh Gill accompanies Bhai Kuldip Singh – a proficient Kirtania-kathakar – on the harmonium. My namesake, Gurmukh Singh, a dedicated sevadar, senior motor mechanic and car racing enthusiast, is roped in as spare tabla player. There are other youngish Gursikh Kirtanias and Paatthis. The sound system for kirtan was specially commissioned. Observed Dya Singh, “Kirtan must sound good - not sound like an intercom system on a railway platform!” Inspired by those like Bibi Balbir Kaur (gurdwara secretary, and wife of recent Hind Ratan awardee, Dr Bhagwant Singh), women lead by doing dedicated seva.
Gurdwara presidents, like the current incumbent, Balwant Singh, serve in turn. The team spirit and seva bhavna of all is most remarkable and refreshing. Nevertheless, my own observation is that the gurdwara is mainly run by well educated ladies. I wonder what the anti-Bibian-di-seva jathedars at Darbar Sahib would say about that!
Quite significantly, this “modern” gurdwara is located at a cross roads junction which reminds one of where Sikhi tradition stands today! It is a typical example of the trend in the Sikh diaspora to seek own local solutions to the current and future spiritual and socio-cultural needs. This is one consequence of the loss of credibility in the office holders at the central Sikh institutions of the Shromani Gurdwara Parbandhak Committee (SGPC) and Akal Takh Sahib. Due to frequent controversies, lack of consistent direction on important Sikh issues and regression of Sikhi to bipran (Brahmanic) ritualism, and take-over bids by derawadi kattar-panthis or just ambitious individuals even in these remote places, many Gurdwaras feel no longer bound to seek central direction. In the process they sometimes end up locking horns with the traditional elements regarding, for example, chairs and tables in the langgar hall; proper excess for wheelchair devotees and chairs in the main hall at the back for those unable to sit cross-legged in the sangat hall.
Where this decentralisation of interpretation of Gurmat and Sikh reht maryada would lead the global Sikhs, remains to be seen.
Dr Khera may not be a religious missionary but his concern is for the image of the Sikh community of Adelaide - not the religious aspects of Sikhism - his knowledge of which, at his own admission, is limited. Nevertheless, that does not stop him from locking horns with "orthodox" grey beards including myself. "Why have a golak in front of the Guru Granth Sahib ?" he argues, "Are we paying respects to the money in the golak or are we paying our respects to the Guru? The passage to the Guru should not be cluttered with golaks, unnecessary flowers, pictures of our 'gurus' and swords and other weapons etc." One may not agree with him on all aspects of his common sense approach, but he is a robust social activist in the true Sikhi spirit of chardhi kalla.
As a "Sikh Centre", the gurdwara caters for the spiritual and socio-cultural needs of the local Sikh community, while remaining warmly open to all. Programmes in the gurdwara service are planned in advance and punctuality is enforced. The youngish Gurdwara Giani, Kuldip Singh, is required to prepare a pointed bilingual English/ Punjabi service every Sunday with multimedia aids and supported by students of Gurbani. Elderly retired teacher, Master Joginder Singh (ex-Malaysia), gave initial Gurbani guidance now continued by volunteers like retired teacher Ajmer Singh Randhava, lawyer Bahal Singh and others including some ladies.
All sangat participate in singing Shabads in melodious spirituality, a tradition introduced by Dya Singh of Australia, one of the founders of the gurdwara. Dr Harbans Singh Gill accompanies Bhai Kuldip Singh – a proficient Kirtania-kathakar – on the harmonium. My namesake, Gurmukh Singh, a dedicated sevadar, senior motor mechanic and car racing enthusiast, is roped in as spare tabla player. There are other youngish Gursikh Kirtanias and Paatthis. The sound system for kirtan was specially commissioned. Observed Dya Singh, “Kirtan must sound good - not sound like an intercom system on a railway platform!” Inspired by those like Bibi Balbir Kaur (gurdwara secretary, and wife of recent Hind Ratan awardee, Dr Bhagwant Singh), women lead by doing dedicated seva.
Gurdwara presidents, like the current incumbent, Balwant Singh, serve in turn. The team spirit and seva bhavna of all is most remarkable and refreshing. Nevertheless, my own observation is that the gurdwara is mainly run by well educated ladies. I wonder what the anti-Bibian-di-seva jathedars at Darbar Sahib would say about that!
Quite significantly, this “modern” gurdwara is located at a cross roads junction which reminds one of where Sikhi tradition stands today! It is a typical example of the trend in the Sikh diaspora to seek own local solutions to the current and future spiritual and socio-cultural needs. This is one consequence of the loss of credibility in the office holders at the central Sikh institutions of the Shromani Gurdwara Parbandhak Committee (SGPC) and Akal Takh Sahib. Due to frequent controversies, lack of consistent direction on important Sikh issues and regression of Sikhi to bipran (Brahmanic) ritualism, and take-over bids by derawadi kattar-panthis or just ambitious individuals even in these remote places, many Gurdwaras feel no longer bound to seek central direction. In the process they sometimes end up locking horns with the traditional elements regarding, for example, chairs and tables in the langgar hall; proper excess for wheelchair devotees and chairs in the main hall at the back for those unable to sit cross-legged in the sangat hall.
Where this decentralisation of interpretation of Gurmat and Sikh reht maryada would lead the global Sikhs, remains to be seen.
(Photos by S. Baldev Singh JP; ex-Councillor Riverlnd, South Australia)
Gurmukh Singh
© Gurmukh Singh
Articles in this blogspot may be quoted or reproduced with acknowledgement.
Thursday, 3 February 2011
CELEBRATION & HOPE: Sikh Sacred Music
1Gurmukh Singh (UK) & 2I.J. Singh (USA)
Christians and Hindus are way ahead of us. Christians have boys choral ensembles, mixed choirs, women gospel singers, and accomplished instrumentalists. Church history even speaks of castrati gospel singers that we wouldn’t want. Much of Indian classical music, too, owes its development to the early Hindu worship service – a close association that is no longer apparent. Male cantors have dominated Judaism and its services. Muslims never allowed or mixed music in their religion until the emergence of Sufis.
Much of Western classical music – instrumental and vocal -- owes its development to the patronage of the Church. Mostly men but some excellent women’s voices as well have enriched our lives by religious music. The American Black Christian community has produced the most scintillating and electrifying women gospel singers. Here we are thinking of Mahalia Jackson, Shirley Murdock, Shirley Caesar and Vickie Winans, among others.
In the realm of sacred music Sikhism is highly unusual, if not unique. Its entire scripture (Guru Granth), with a few minor exceptions, is set to the language and idiom of classical Indian musicology. The Guru-Founders were superb poets and musicians and recognized that music can transcend words.
One would think that the grammar and technology of music are only vehicles to carry the meaning of the words and their message, but when the Gurus married divine poetry to heavenly music they created a whole that remains greater than the sum of the parts.
Naturally then central to a Sikh service is the Guru Granth and the celebration revolves around keertan – the singing of the liturgy. History tells us even non-Sikh reputable Indian singers would often visit gurdwaras not because of any great love for Sikhi but to learn and pick some pointers on esoteric intricacies of classical Indian vocal music.
But Sikhs, too, are not immune to rash and immature decisions: one is the illogical ban on women performing keertan in the Harmander Sahib (Golden Temple). The hierarchy made a one-time exception when in the 1970’s women converts to Sikhism were allowed to sing at the Harmander but never again.
This flicker of common sense died; the religious hierarchy responded to the inevitable protest by promising hearings and quick action in the matter. But time is a very different animal in the Indian socio-cultural reality and almost 40 years later we still await the return of sense and reason. It remains an ill-considered ban that continues to defy commonsense.
Yet, some of us have always been seeking out women who were exponents of keertan. There have always been individual women, like Surinder Kaur or Jaspreet Kaur Narula, who also sang hymns from the Guru Granth but not all that many and not with the same single-minded commitment to either gurbani or to the cause of spanning the gender divide.
Then a couple of years ago we heard of this India (Ludhiana) based group of women who were singing gurbani in raaga. Their recordings were not easy to find and they were not on the radar for most of us. But to find one of their recordings became a pleasure – somewhat like a successful treasure hunt.
Now these women – the Gurmat Gian Group of the Gurmat Gian Missionary College, have produced a set of six CD’s with hymns from the Guru Granth in each of the 31 raagas; each hymn rendered in the shudh (pure) raaga specified in the Guru Granth.
We admire their attitude that they summarize thus: To sing gurbani in raaga is not the same thing as to sing raaga in gurbaani.” We agree entirely.
Gurbani affirms the importance of meditative singing to attain a state of spiritual bliss: "Heaven is where Your praises are sung" (Tahan baikunt jeh kirtan Tera, Guru Granth p 749)
Listening to these renderings by this gifted group is truly a spiritual experience. Their highlighting of keertan in raagas successfully establishes classical Kirtan as a religio-cultural heritage of both Sikh women and men. This is a most notable achievement.
The Shabad sung to melodious classical notes led by Gurpreet Kaur reminds the listener of the line in Anand Sahib that speaks of angelic, musical families coming together to sing the Guru’s Word” (Raag ratan parwaar parian Sabad gavan aaya(n), Guru Granth p 917).
The Divine Word is experienced as musical “dhun” or celestial melody, whereby the human soul comprehends the incomprehensible. The “Akath Kahani”, becomes more meaningful. The mind is attuned [to God through celestial music], and in meditation, by the Guru’s grace, the unutterable story (ultimate Reality) comprehended. (Dhun meh dhian dhian meh jaanya Gurmukh akath kahani; (Guru Granth p 879)
what one of us (GS) wrote earlier about keertan by this group remains equally relevant today: “The spirituality and depth of Ardaas is felt in shabads like “Hey Sansaar Taap Harnay” (Guru Granth p 1358) ,that, like so many other shabads by the Group, brings out the musical miracle of four angelic voices in perfect harmony, individual renditions and changes in taal (beat) between jhap (10 beats), teentaal (16 beats) and ektaal (yakka of 12 beats) – all rendered effortlessly..…….And so on, each and every shabad is the Guru’s Message delivered directly to the Kirtan rassia’s inner being.”
Heaven is where Your praises are sung.
Raagas are mood inducing melodies which also relate to times of the day and seasons. Productions like “Raag Ratan” stressing the classical raaga in which each shabad appears in Guru Granth, enhance the impact of experience and understanding. The Guru's Word, Gurbani, in Guru Granth, the Sikh Holy Scripture, is in verse. The Word was delivered by the Sikh Gurus, as received from God: "As I receive the Word of the Lord; So I express it, O Lalo" says Guru Nanak (GGS p 722).
The received Word was in meditative verse. Gurbani keertan is an "experience" of the Word. The realization comes with repeated experience through Gurbani keertan., Dr. Balbinder Singh Bhogal, a scholar of Sikhi, reminds us: "Indeed, part of the lure of the poetic form is that it eludes total comprehension and is enriched by ever new interpretations. The poem does not provide an answer to life's mysteries, but reveals its wonders. The poem by its very form is not limited to a singular meaning, so it does not offer an answer with the confidence of an ego-centric bark. Instead it entices the ego to unravel its mystery, and in the process unravels itself. The poetic structure is inherently contemplative and unsettling - it refuses to be tamed into singular plain speech of prose philosophy."
Therefore, the musical aspect is stressed in Guru Granth Sahib and the name of the “raaga” specified for each composition. The melody creates the environment and mental state for focussed reception of the Word. Singing the praises of the Creator in sangat (holy congregation) then takes precedence above all else. One is able to sing with and listen to others, and by sharing that experience, is able to contemplate and realize the Word within oneself. By repetitiveness of this personal and congregational experience, the ego-centric focus is replaced by humility and wondrous love and awe for the Creator. This altered attitude (by the Guru’s Grace) would then reflect in the behaviour and daily life of a Sikh, which stresses humility and meditation on the Creator in a life of a householder in the service of the Creator and creation. The Ultimate Reality cannot be captured in words alone.
Raagas induce moods corresponding to time-divisions of the day; to seasons or occasions etc. There are many rhythms, beats and rhymes. These reflect the wide spectrum of classical and popular musical traditions of the Indian sub-continent and contiguous areas. With minor exceptions, Gurbani is meant to be sung for maximum impact of its intrinsic message.
Gurmat Gian Group “Raag Ratan” experience
Starting with Sri Raag – the first of the 31 raagas in the Guru Granth - Gurpreet Kaur, the composer and singer, accompanied by her daughter Keerat Kaur lead the Keertan “rassia” (meditative listener) on a spiritual journey. Music accompaniment is under the direction of Sonu Khanna, with Sandeep Singh on Dilruba, Guiness world record tabla player, Paramjot Singh, and Jaganpreet Singh on tabla and pakhawaj (types of Indian drums). Introduction to the Shabad by Gurmat Gian Missionary College Principal, Rana Inderjit Singh, is concise and simple Panjabi.
The pattern for singing Shabads is similar. However, traditional delivery of raaga, starting with prolonged “alaap” and very slow beat, followed by increase in tempo to a climactic fast beat, is not followed – and that is a blessing for the average ear. Instead, after the introductory raaga base (“mukh ang”) played on dilruba or sung vocally, the listener is held spellbound by intricate vocal variations and “taal” (beat) changes.
To quote Dr Manbir Singh, “One of the features of this collection is that Shabads are sung in many uncommon Taals like Jhumra, Matta, Rudra, Sool, Panch Savari, Champ Savan, Dhamar, Jai Taal, Araha Char taal, Firodast along with routine taals.” Indeed, the effortless beat changes (“parhtaals”) become almost imperceptible. (Being conversant with main taals only, we personally used finger count of beats (matra, taali/khaal etc) to track taal changes.
The immensely popular Raag Maajh is the vehicle for: “Sun sun jeeva soe Tumaari..” It is rendered as a duet by Gurpreet Kaur and her daughter Keerat Kaur. The spiritual journey in “dhun” continues through the raag. “Har Samrath ki sarna” (Guru Granth p 987) in raag Maali Gaura is mesmezing in its meditative appeal and raag-taal technical complexity. As Manbir Singh tells us, “Maali Gaura is in Dhamar Taal (14 beats) - Dhamar Shaiylee. Indeed, technically the most challenging; this Shabad took the most time to record…..None of the team had performed this earlier in this taal and shaiylee.” And on full display are Gurpreet Kaur’s enviable depth and range in meditative raag based singing and total command of sur and taal.
Naturally, one tends to tune in on one’s own favourites such as Maajh, Malhar, Basant, Kanra, Kalyan, Jaijavanti, Jaitsri, Nut-Narayan etc more often. The increasing dependence on the harmonium and pop rhythms by even notable raagees has possibly been the bane of good Keertan in recent years. Hence we take note of the revival of singing with string instruments (“taanti saaj”) as in “Raag Ratan”. Because of the infinite “shruti” (divisions of the “naad” or notes), a vocalist of Indian classical tradition has more possibilities of expression since he can play subtle fractions of notes – this option remains extremely limited in Western vocal or instrumental traditions.
Comment on this classical music art collection from a strictly technical aspect is beyond our pale. However, as avid listeners we felt sometimes that the shabad could have been concluded sooner by avoiding some technical tabla fireworks towards the end. As a “gandharab” raagi Sant Sarwan Singh recommends in his writings on Gurbani Kirtan, tabla should enhance the shabad singing and pyrotechnical displays restricted to solo performances. This minor caveat aside, Paramjot Singh and Jaganpreet Singh have excelled at a most gentle and musical “kinaar” while playing deep sounding pakhawaj (“mridang” type of beats) where needed.
As Gyani Jarnail Singh of Malaysia tells us, “This is exactly the way Ilahi (divine) Gurbani should be sung, in perfect taal, sur …....I congratulate these soul-brides of our Beloved Guru.....”.
The women of the Gurmat Gian Group may not be in the same class as maestros like Bhai Samund Singh; Dharam Singh Zakhmi, his brother Shamsher Singh and son Amrik Singh Zakhmi; Avtar Singh; Dillbag Singh-Gulbagh Singh; Baljit Singh (Namdhari); Balbir Singh and Nirmal Singh or Singh Bandhu, and other legendary singers of gurbani, but they are breaking fresh ground. These women are a breath of fresh air.
“Raag Ratan” is truly a historic and, for Sikh women, an exemplary accomplishment by the Gurmat Gian Group. It is a unique gift for listeners of classical Gurbani Sangeet. It is the first production of its type by Sikh women.
The Gurmat Gian Group can be accessed on their website (http://gurmatgiangroup.wordpress.com/ )
1sewauk2005@yahoo.co.uk
2ijsingh99@gmail.com
February 2, 2011
(Note: This article may be published with acknowledgement of joint authorship.)
Christians and Hindus are way ahead of us. Christians have boys choral ensembles, mixed choirs, women gospel singers, and accomplished instrumentalists. Church history even speaks of castrati gospel singers that we wouldn’t want. Much of Indian classical music, too, owes its development to the early Hindu worship service – a close association that is no longer apparent. Male cantors have dominated Judaism and its services. Muslims never allowed or mixed music in their religion until the emergence of Sufis.
Much of Western classical music – instrumental and vocal -- owes its development to the patronage of the Church. Mostly men but some excellent women’s voices as well have enriched our lives by religious music. The American Black Christian community has produced the most scintillating and electrifying women gospel singers. Here we are thinking of Mahalia Jackson, Shirley Murdock, Shirley Caesar and Vickie Winans, among others.
In the realm of sacred music Sikhism is highly unusual, if not unique. Its entire scripture (Guru Granth), with a few minor exceptions, is set to the language and idiom of classical Indian musicology. The Guru-Founders were superb poets and musicians and recognized that music can transcend words.
One would think that the grammar and technology of music are only vehicles to carry the meaning of the words and their message, but when the Gurus married divine poetry to heavenly music they created a whole that remains greater than the sum of the parts.
Naturally then central to a Sikh service is the Guru Granth and the celebration revolves around keertan – the singing of the liturgy. History tells us even non-Sikh reputable Indian singers would often visit gurdwaras not because of any great love for Sikhi but to learn and pick some pointers on esoteric intricacies of classical Indian vocal music.
But Sikhs, too, are not immune to rash and immature decisions: one is the illogical ban on women performing keertan in the Harmander Sahib (Golden Temple). The hierarchy made a one-time exception when in the 1970’s women converts to Sikhism were allowed to sing at the Harmander but never again.
This flicker of common sense died; the religious hierarchy responded to the inevitable protest by promising hearings and quick action in the matter. But time is a very different animal in the Indian socio-cultural reality and almost 40 years later we still await the return of sense and reason. It remains an ill-considered ban that continues to defy commonsense.
Yet, some of us have always been seeking out women who were exponents of keertan. There have always been individual women, like Surinder Kaur or Jaspreet Kaur Narula, who also sang hymns from the Guru Granth but not all that many and not with the same single-minded commitment to either gurbani or to the cause of spanning the gender divide.
Then a couple of years ago we heard of this India (Ludhiana) based group of women who were singing gurbani in raaga. Their recordings were not easy to find and they were not on the radar for most of us. But to find one of their recordings became a pleasure – somewhat like a successful treasure hunt.
Now these women – the Gurmat Gian Group of the Gurmat Gian Missionary College, have produced a set of six CD’s with hymns from the Guru Granth in each of the 31 raagas; each hymn rendered in the shudh (pure) raaga specified in the Guru Granth.
We admire their attitude that they summarize thus: To sing gurbani in raaga is not the same thing as to sing raaga in gurbaani.” We agree entirely.
Gurbani affirms the importance of meditative singing to attain a state of spiritual bliss: "Heaven is where Your praises are sung" (Tahan baikunt jeh kirtan Tera, Guru Granth p 749)
Listening to these renderings by this gifted group is truly a spiritual experience. Their highlighting of keertan in raagas successfully establishes classical Kirtan as a religio-cultural heritage of both Sikh women and men. This is a most notable achievement.
The Shabad sung to melodious classical notes led by Gurpreet Kaur reminds the listener of the line in Anand Sahib that speaks of angelic, musical families coming together to sing the Guru’s Word” (Raag ratan parwaar parian Sabad gavan aaya(n), Guru Granth p 917).
The Divine Word is experienced as musical “dhun” or celestial melody, whereby the human soul comprehends the incomprehensible. The “Akath Kahani”, becomes more meaningful. The mind is attuned [to God through celestial music], and in meditation, by the Guru’s grace, the unutterable story (ultimate Reality) comprehended. (Dhun meh dhian dhian meh jaanya Gurmukh akath kahani; (Guru Granth p 879)
what one of us (GS) wrote earlier about keertan by this group remains equally relevant today: “The spirituality and depth of Ardaas is felt in shabads like “Hey Sansaar Taap Harnay” (Guru Granth p 1358) ,that, like so many other shabads by the Group, brings out the musical miracle of four angelic voices in perfect harmony, individual renditions and changes in taal (beat) between jhap (10 beats), teentaal (16 beats) and ektaal (yakka of 12 beats) – all rendered effortlessly..…….And so on, each and every shabad is the Guru’s Message delivered directly to the Kirtan rassia’s inner being.”
Heaven is where Your praises are sung.
Raagas are mood inducing melodies which also relate to times of the day and seasons. Productions like “Raag Ratan” stressing the classical raaga in which each shabad appears in Guru Granth, enhance the impact of experience and understanding. The Guru's Word, Gurbani, in Guru Granth, the Sikh Holy Scripture, is in verse. The Word was delivered by the Sikh Gurus, as received from God: "As I receive the Word of the Lord; So I express it, O Lalo" says Guru Nanak (GGS p 722).
The received Word was in meditative verse. Gurbani keertan is an "experience" of the Word. The realization comes with repeated experience through Gurbani keertan., Dr. Balbinder Singh Bhogal, a scholar of Sikhi, reminds us: "Indeed, part of the lure of the poetic form is that it eludes total comprehension and is enriched by ever new interpretations. The poem does not provide an answer to life's mysteries, but reveals its wonders. The poem by its very form is not limited to a singular meaning, so it does not offer an answer with the confidence of an ego-centric bark. Instead it entices the ego to unravel its mystery, and in the process unravels itself. The poetic structure is inherently contemplative and unsettling - it refuses to be tamed into singular plain speech of prose philosophy."
Therefore, the musical aspect is stressed in Guru Granth Sahib and the name of the “raaga” specified for each composition. The melody creates the environment and mental state for focussed reception of the Word. Singing the praises of the Creator in sangat (holy congregation) then takes precedence above all else. One is able to sing with and listen to others, and by sharing that experience, is able to contemplate and realize the Word within oneself. By repetitiveness of this personal and congregational experience, the ego-centric focus is replaced by humility and wondrous love and awe for the Creator. This altered attitude (by the Guru’s Grace) would then reflect in the behaviour and daily life of a Sikh, which stresses humility and meditation on the Creator in a life of a householder in the service of the Creator and creation. The Ultimate Reality cannot be captured in words alone.
Raagas induce moods corresponding to time-divisions of the day; to seasons or occasions etc. There are many rhythms, beats and rhymes. These reflect the wide spectrum of classical and popular musical traditions of the Indian sub-continent and contiguous areas. With minor exceptions, Gurbani is meant to be sung for maximum impact of its intrinsic message.
Gurmat Gian Group “Raag Ratan” experience
Starting with Sri Raag – the first of the 31 raagas in the Guru Granth - Gurpreet Kaur, the composer and singer, accompanied by her daughter Keerat Kaur lead the Keertan “rassia” (meditative listener) on a spiritual journey. Music accompaniment is under the direction of Sonu Khanna, with Sandeep Singh on Dilruba, Guiness world record tabla player, Paramjot Singh, and Jaganpreet Singh on tabla and pakhawaj (types of Indian drums). Introduction to the Shabad by Gurmat Gian Missionary College Principal, Rana Inderjit Singh, is concise and simple Panjabi.
The pattern for singing Shabads is similar. However, traditional delivery of raaga, starting with prolonged “alaap” and very slow beat, followed by increase in tempo to a climactic fast beat, is not followed – and that is a blessing for the average ear. Instead, after the introductory raaga base (“mukh ang”) played on dilruba or sung vocally, the listener is held spellbound by intricate vocal variations and “taal” (beat) changes.
To quote Dr Manbir Singh, “One of the features of this collection is that Shabads are sung in many uncommon Taals like Jhumra, Matta, Rudra, Sool, Panch Savari, Champ Savan, Dhamar, Jai Taal, Araha Char taal, Firodast along with routine taals.” Indeed, the effortless beat changes (“parhtaals”) become almost imperceptible. (Being conversant with main taals only, we personally used finger count of beats (matra, taali/khaal etc) to track taal changes.
The immensely popular Raag Maajh is the vehicle for: “Sun sun jeeva soe Tumaari..” It is rendered as a duet by Gurpreet Kaur and her daughter Keerat Kaur. The spiritual journey in “dhun” continues through the raag. “Har Samrath ki sarna” (Guru Granth p 987) in raag Maali Gaura is mesmezing in its meditative appeal and raag-taal technical complexity. As Manbir Singh tells us, “Maali Gaura is in Dhamar Taal (14 beats) - Dhamar Shaiylee. Indeed, technically the most challenging; this Shabad took the most time to record…..None of the team had performed this earlier in this taal and shaiylee.” And on full display are Gurpreet Kaur’s enviable depth and range in meditative raag based singing and total command of sur and taal.
Naturally, one tends to tune in on one’s own favourites such as Maajh, Malhar, Basant, Kanra, Kalyan, Jaijavanti, Jaitsri, Nut-Narayan etc more often. The increasing dependence on the harmonium and pop rhythms by even notable raagees has possibly been the bane of good Keertan in recent years. Hence we take note of the revival of singing with string instruments (“taanti saaj”) as in “Raag Ratan”. Because of the infinite “shruti” (divisions of the “naad” or notes), a vocalist of Indian classical tradition has more possibilities of expression since he can play subtle fractions of notes – this option remains extremely limited in Western vocal or instrumental traditions.
Comment on this classical music art collection from a strictly technical aspect is beyond our pale. However, as avid listeners we felt sometimes that the shabad could have been concluded sooner by avoiding some technical tabla fireworks towards the end. As a “gandharab” raagi Sant Sarwan Singh recommends in his writings on Gurbani Kirtan, tabla should enhance the shabad singing and pyrotechnical displays restricted to solo performances. This minor caveat aside, Paramjot Singh and Jaganpreet Singh have excelled at a most gentle and musical “kinaar” while playing deep sounding pakhawaj (“mridang” type of beats) where needed.
As Gyani Jarnail Singh of Malaysia tells us, “This is exactly the way Ilahi (divine) Gurbani should be sung, in perfect taal, sur …....I congratulate these soul-brides of our Beloved Guru.....”.
The women of the Gurmat Gian Group may not be in the same class as maestros like Bhai Samund Singh; Dharam Singh Zakhmi, his brother Shamsher Singh and son Amrik Singh Zakhmi; Avtar Singh; Dillbag Singh-Gulbagh Singh; Baljit Singh (Namdhari); Balbir Singh and Nirmal Singh or Singh Bandhu, and other legendary singers of gurbani, but they are breaking fresh ground. These women are a breath of fresh air.
“Raag Ratan” is truly a historic and, for Sikh women, an exemplary accomplishment by the Gurmat Gian Group. It is a unique gift for listeners of classical Gurbani Sangeet. It is the first production of its type by Sikh women.
The Gurmat Gian Group can be accessed on their website (http://gurmatgiangroup.wordpress.com/ )
1sewauk2005@yahoo.co.uk
2ijsingh99@gmail.com
February 2, 2011
(Note: This article may be published with acknowledgement of joint authorship.)
Friday, 21 January 2011
."Nanak Lama": Gurdwara Patthar Sahib, Leh, Ladakh
Historical Gurdwara Patthar Sahib is located about 25 KM from Leh in the Ladakh region of Jammu and Kashmir. It was flooded by over 5 feet of water following the cloud burst (very heavy and sudden rain) on 5 Ausgust 2010.
View from top of hill. According to local Budhists, a demon rolled down a large rock on Guru Nanak Sahib from this hill.
This Gurdwara Sahib, built and maintained by the Indian army, is historical and the background is that during his second journey (1515 to 1518) Guru Nanak Sahib stayed here in 1517 on return from Sumer Mountain. He travelled along the route from Nepal, Sikkim, Tibet and Yarkand to Leh and after discourses with local Budhists, came to be revered as Nanak Lama.
S. Baldev Singh Dhaliwal JP, South Australia, and I visited this Gurdwara Sahib on 22 September 2010, after travelling by road to Leh via Manali in Himachal Pardesh. We crossed passes over 13,000 feet. Heights of some passes:-. Rohtang Pass near Manali 13,044 feet, Baralacha La 16,042 feet, Lachlungla La 16,613 feet, Taklang La 17,582 feet (second highest pass in the world). The road over Khardung La pass beyond Leh at 18,380 feet, is the highest in the world.
Story of Gurdwara Patthar Sahib in English.
Sacred rock with imprint of Guru Nanak Sahib's head and back.
Sacred rock can be seen in the background from the Darbar Hall
(The author discussing history of Guru Nanak Sahib's visit to Leh, Ladakh)
(The author discussing history of Guru Nanak Sahib's visit to Leh, Ladakh)
Nishan Sahib on hilltop from which the demon threw the rock.
(Army jawans with S. Baldev Singh JP, Australia, and the author)
History of Gurdwara Patthar Sahib in Gurmukhi.
Army jawans doing seva at Tapp Asthaan on a rise behind the main Gurdwara.
Army stone plaques in Langar Hall. There are dozens of such plaques on the walls of the hall.
This was a most memorable and challenging trip for younger brother Baldev Singh of Australia and me. Our youngest brother, Dya Singh of Australia, was unable to join us this time.
E-mail: sewauk2005@yahoo.co.uk
Copyright: Gurmukh Singh
Material, including photos, may be used with acknowledgement.
Wednesday, 12 January 2011
OLD SIKH CHALLENGES IN THE NEW YEAR
With the arrival of the New Year, we also bring forward outstanding Sikh issues and concerns. This is the time to reflect whether, as a community, we have resolved some issues and made any progress on others.
As the Sikh community becomes more global, living in small remote communities at distant places, Sikh organisation (“jathebandi”) and central institutions are weakening. The latter have no clear strategy, no effective communication nor control mechanisms. Those holding high religious offices in Punjab are political stooges, incapable of interpreting Sikh ideology in the context of 21st Century issues and needs.
Challenges to Sikh identity and ideology e.g. the global challenge to Sikh turban, and the Sikh national Nanakshahi Calendar issue (which has now become a bit of a sad joke about shifting Gurpurab dates), spread of bogus deras and gurudoms, are just some of the many running sores to which there is no effective central response.
Regarding challenges to Sikh identity, in the absence of any timely advice or high profile action e.g. by lobbying governments and the United Nations, Sikhs have lost out on most fronts. Self-promoting individuals have taken over Sikh “representation”. Sikhs are still waiting to be counted as a distinct community in the UK. The current opposition behind the scenes by individuals to disrupt the working of the Sikh Council UK is another example of why we are failing in our corporate approach as a community.
Let me digress slightly before returning to the main theme. I write from South Australia after attending Guru Gobind Singh ji’s Parkaash Gupurab at the nearest and oldest Gurdwara in Adelaide. I compare the current Sikh position to that of over 20 years ago in this city. Then there were a few professional Sikhs, mainly from Malaysia, who held religious functions at one small Gurdwara. Now there are three gurdwaras run along different “maryadas”, and centred around certain groups or individuals. The old Gurdwara was moved to a new much larger site but is still run by the same core influential and affluent group. The Gurdwara remains user-friendly for non-Sikhs, and the management team takes interest in the image of the local Sikh community, but seem to have little interest in wider Australian or global Sikh affairs. To some extent, the same position is adopted by gurdwara managements in Sikh diaspora countries.
I mention the above because it is easier to study a smallish remote Sikh community like that of Adelaide, in order to understand wider global Sikh problems.
Therefore, while our central institutions are weakening and remain out-dated regarding their method of operation, the Sikh community is becoming more widespread. The need for global Sikh direction and unity through effective means of modern communication has been ignored for many years. One negative consequence is the total decentralisation of interpretation of Gurbani and Sikh personal and corporate “rehat” (i.e. way of life).
Panthic aims to promote Sikh corporate objectives and identity have come to a standstill. The milestone achievement of the House of Lords decision in the Mandla case, effectively recognised the Sikhs as a distinct people with own religion and socio-cultural tradition, identity and needs. Due to internal opposition by some, this legal recognition of Sikhs was not translated into the monitoring of the Sikhs as a distinct community in the UK, to be able to influence UK government policy in areas of equal opportunity, delivery of services and rights. Earlier efforts at national level unity have been frustrated by individual ambitions and factional divisions. The recent formation of the umbrella body, the Sikh Council UK, is a ray of hope in the New Year.
Sikh thinking needs to be guided by Gurbani as interpreted by Khalsa Panth. With the mushrooming of sant deras and bogus gurudoms, and the loss of the institution of Akal Takht Sahib to outside political interference, the process of interpreting Gurbani has been decentralised and is creating yet more divisions due to different “reht maryadas” (codes), encouraging bogus sant deras with spiritual heads and ritualism.
We have seen how the achievement of the Sikh national Nanakshahi Calendar as a global Sikh need, has been frustrated by the very institutions of SGPC and Akal Takht Sahib, which should have been promoting Sikh theo-political nationhood worldwide. These institutions are leaning towards “Bipran” (Brahmanic) practices when they should have been preaching and promoting one Sikh Reht Maryada and the Guru Granth-Guru Panth tradition.
An important UK achievement, which deserves wider publicity is the issue of guidelines relating to Sikh identity (kakaars and turban) which have been issued by the Equality and Human Rights Commission (EHRC) towards the end of last year. Many nationwide Sikh organisatons contributed in an exemplary manner to produce these guidelines.
As mentioned above, one consequence of the weakening of the institution of Akal Takht Sahib is that Sikhs in the diaspora have to increasingly rely on own centres for Gurbani research and interpretation through cyber networks. Let us hope that this would be a blessing in disguise to bring remote global Sikh communities together.
I conclude this articles with a positive musical note!
As and when I find time in my nomadic life, I listen to "Raag Ratan", a set of recently released 31 sudh raags in Guru Granth Sahib, sung truly in the Anand mode of "Raag ratan parwar paryia(n) Sabad gavan aayia(n)", by bibia(n) of the Gurmat Gian Group of Gurmat Gian Missionary College, Ludhiana. This is a trend setting exemplary achievment by mother daughter jatha of Bibi Gurpreet Kaur and Bibi Keerat Kaur for Sikh ladies in the diaspora.
I have yet to find time to "review" this great gift to the nation using my limited knowledge of classical raags. Nevertheless, this is a promise to Dr Manbir Singh, the Group motivator, which I shall keep.
Gurmukh Singh
Sewauk2005@yahoo.co.uk
As the Sikh community becomes more global, living in small remote communities at distant places, Sikh organisation (“jathebandi”) and central institutions are weakening. The latter have no clear strategy, no effective communication nor control mechanisms. Those holding high religious offices in Punjab are political stooges, incapable of interpreting Sikh ideology in the context of 21st Century issues and needs.
Challenges to Sikh identity and ideology e.g. the global challenge to Sikh turban, and the Sikh national Nanakshahi Calendar issue (which has now become a bit of a sad joke about shifting Gurpurab dates), spread of bogus deras and gurudoms, are just some of the many running sores to which there is no effective central response.
Regarding challenges to Sikh identity, in the absence of any timely advice or high profile action e.g. by lobbying governments and the United Nations, Sikhs have lost out on most fronts. Self-promoting individuals have taken over Sikh “representation”. Sikhs are still waiting to be counted as a distinct community in the UK. The current opposition behind the scenes by individuals to disrupt the working of the Sikh Council UK is another example of why we are failing in our corporate approach as a community.
Let me digress slightly before returning to the main theme. I write from South Australia after attending Guru Gobind Singh ji’s Parkaash Gupurab at the nearest and oldest Gurdwara in Adelaide. I compare the current Sikh position to that of over 20 years ago in this city. Then there were a few professional Sikhs, mainly from Malaysia, who held religious functions at one small Gurdwara. Now there are three gurdwaras run along different “maryadas”, and centred around certain groups or individuals. The old Gurdwara was moved to a new much larger site but is still run by the same core influential and affluent group. The Gurdwara remains user-friendly for non-Sikhs, and the management team takes interest in the image of the local Sikh community, but seem to have little interest in wider Australian or global Sikh affairs. To some extent, the same position is adopted by gurdwara managements in Sikh diaspora countries.
I mention the above because it is easier to study a smallish remote Sikh community like that of Adelaide, in order to understand wider global Sikh problems.
Therefore, while our central institutions are weakening and remain out-dated regarding their method of operation, the Sikh community is becoming more widespread. The need for global Sikh direction and unity through effective means of modern communication has been ignored for many years. One negative consequence is the total decentralisation of interpretation of Gurbani and Sikh personal and corporate “rehat” (i.e. way of life).
Panthic aims to promote Sikh corporate objectives and identity have come to a standstill. The milestone achievement of the House of Lords decision in the Mandla case, effectively recognised the Sikhs as a distinct people with own religion and socio-cultural tradition, identity and needs. Due to internal opposition by some, this legal recognition of Sikhs was not translated into the monitoring of the Sikhs as a distinct community in the UK, to be able to influence UK government policy in areas of equal opportunity, delivery of services and rights. Earlier efforts at national level unity have been frustrated by individual ambitions and factional divisions. The recent formation of the umbrella body, the Sikh Council UK, is a ray of hope in the New Year.
Sikh thinking needs to be guided by Gurbani as interpreted by Khalsa Panth. With the mushrooming of sant deras and bogus gurudoms, and the loss of the institution of Akal Takht Sahib to outside political interference, the process of interpreting Gurbani has been decentralised and is creating yet more divisions due to different “reht maryadas” (codes), encouraging bogus sant deras with spiritual heads and ritualism.
We have seen how the achievement of the Sikh national Nanakshahi Calendar as a global Sikh need, has been frustrated by the very institutions of SGPC and Akal Takht Sahib, which should have been promoting Sikh theo-political nationhood worldwide. These institutions are leaning towards “Bipran” (Brahmanic) practices when they should have been preaching and promoting one Sikh Reht Maryada and the Guru Granth-Guru Panth tradition.
An important UK achievement, which deserves wider publicity is the issue of guidelines relating to Sikh identity (kakaars and turban) which have been issued by the Equality and Human Rights Commission (EHRC) towards the end of last year. Many nationwide Sikh organisatons contributed in an exemplary manner to produce these guidelines.
As mentioned above, one consequence of the weakening of the institution of Akal Takht Sahib is that Sikhs in the diaspora have to increasingly rely on own centres for Gurbani research and interpretation through cyber networks. Let us hope that this would be a blessing in disguise to bring remote global Sikh communities together.
I conclude this articles with a positive musical note!
As and when I find time in my nomadic life, I listen to "Raag Ratan", a set of recently released 31 sudh raags in Guru Granth Sahib, sung truly in the Anand mode of "Raag ratan parwar paryia(n) Sabad gavan aayia(n)", by bibia(n) of the Gurmat Gian Group of Gurmat Gian Missionary College, Ludhiana. This is a trend setting exemplary achievment by mother daughter jatha of Bibi Gurpreet Kaur and Bibi Keerat Kaur for Sikh ladies in the diaspora.
I have yet to find time to "review" this great gift to the nation using my limited knowledge of classical raags. Nevertheless, this is a promise to Dr Manbir Singh, the Group motivator, which I shall keep.
Gurmukh Singh
Sewauk2005@yahoo.co.uk
Tuesday, 21 December 2010
Caste Discrimination in the UK - A Sikh View
Background: From Caste Watch UK* press release:
Finding of Evidence confirmed by Independent research Commissioned by Government
Caste discrimination and harassment has not been explicitly covered by British discrimination legislation. However, the Equality Act 2010 includes the provision that, by order of a Minister, caste may be treated as an aspect of race. This research was commissioned to help inform the Government whether to exercise this power. The research sought to identify whether caste discrimination and harassment in relation to aspects covered by discrimination legislation (i.e. work, education and the supply of goods and services) exists in Britain. Evidence suggesting such discrimination and harassment was found. (Source: Government and Equalities Office, RESEARCH FINDINGS, No. 2011 / X).
In an e-mail Mr Davinder Prasad,General Secretary,CasteWatchUK wrote: “We welcome the eagerly awaited report Caste Discrimination and Harassment in Great Britain by Hilary Metcalf and Heather Rolfe published on 16 December 2010 by the National Institute for Economic and Social Research (NIESR). The findings of the report puts beyond reproach the work of our organization that has been actively campaigning since 2003 in creating awareness of Caste Based Discrimination occurring in Britain and seeking legal remedies.
It is refreshing to see responsible government committed to values of fairness, justice and equality in mandating the research to find ways to curtail the actions of Caste Oppressors through Law. The Equality Act 2010 was hailed as a land mark harmonising anti-discrimination legislation that embraced new discrimination strands and strengthened existing ones.
It is noteworthy that NIESR approached victims of caste discrimination as key stake holders and commissioned independent researchers to hear evidence at first hand. Caste has contributed to social paralysis and continues to exert a powerful influence in Britain upon the Asian Diaspora.”
Following article is based on the author’s response to Mr Davinder Prasad.
This is an historic achievement by Caste Watch UK.
Caste discrimination should not only be challenged by the law in every country, but, like slavery, made illegal by international law and eradicated altogether.
Guru Nanak Sahib started his revolutionary reform mission by refusing to wear the high caste “jeneu” (sacred thread) and rejected Varan Ashram Dharma, the main pillar of Snatan Hinduism, at the age of nine years.
Regrettably, but not surprisingly, the study by Hilary Metcalf and Heather Rolfe at the National Institute of Economic and Social Research (NIESR) is basically flawed. It glosses over the root cause of caste discrimination, which is firmly embedded in the Varan Ashram Dharma i.e. “sanatan” or ancient Vedic system, one of the main pillars of Hinduism.
It is not true to say that (to quote from the report): "The term ‘caste’ is used to identify a number of different concepts, notably, varna (a Hindu religious caste system), jati (an occupational caste system) and biradri (often referred to as a clan system). The examples of caste discrimination identified related to jati."
Comment: These are not different concepts but a hierarchical description of the same degrading Manuvadic caste system.
To quote from the report: "Caste awareness in Britain is concentrated amongst people with roots in the Indian sub-continent (who comprise five per cent of the [UK] population). It is not religion specific and is subscribed to by (and affects) members of any or no religion."
Comment: The first part is true but not the second part.
The followers of all non-Hindu India based religions, being mainly converts from Hinduism took the caste practice with them, even when their new religions did not believe in caste, or even condemned caste unequivocally, like Sikhism. Examples of such condemnation in Guru Granth Sahib are too numerous to be quoted here.
To repeat, the four “varans” are broad divisions of brahman, kshatrya (khatri), vais & shudra (or "ashoot" i.e. untouchables). Each varan has further divisions of work/social “jaat” and “paat” or “kul” (e.g. jaat Khatri & paat Kapoor). There are further sub-divisions of gotras and bradris. These are hierarchical and firmly rooted in the Varan Ashram Dharma (Hindu) religious system.
According to Rig Veda (X-10, 11 & 12), when the devtas divided the "Pursha" (universal being), then its mouth became brahman, arms khatri, thighs became vais and feet became the shudras (untouchables). Accordingly the work was divided between these four varanas as: brahman to teach Vedas and do yags and religious rituals etc and to receive charity; kshatrya or khatri for armed defence, to rule and to give charity etc; vais, the main work-horses doing agriculture, trade and looking after animals; and shudra - our main topic - to serve the three above by doing the most menial and degrading jobs.
Varans were also according to skin complexion i.e. colour segregation. According to Vedic scholars brahman - fair, khatri - reddish , vais - yellowish, and shudra -darkish.
Most regrettably, Mahatma Gandhi, instead of totally condemning and eradicating caste, was content by giving the so-called low caste a different label of "Hari jan", thus recognising and perpetuating low caste as part of Indian way of life.
In recent years, the so called “low castes” have self inflicted some permanent damage to their own cause by creating new religions and sects identified with so called "low castes". Thus, they have become even more isolated.
To quote from the report: "Some religious groups are almost wholly from the lowest castes: Ravidassia, Valmiki, Ramdasis and Ambedkarite Buddhists. Christians with roots in the Indian sub-continent are also often assumed to be low caste."
I am not sure who "Ramdasis" are but the Ravidassia sect may be a reaction to the carry-over of the Hindu varan system amongst Sikhs. Otherwise, Bhagat Ravidas sits amongst the galaxy of Sikh Gurus and Bhagats in Guru Granth Sahib, the Sikh holy Scripture.
Let us eradicate caste based discrimination in all socio-religious and work spheres. However, we cannot ignore from whence it came. To quote Prof. Gurtej Singh of Chandigarh: - "Hinduism is a caste based faith built painstakingly around the firm belief in human inequality and the notions of purity and pollution that attach to individuals by birth. Its rituals are grounded in the proposition to afford unlimited privilege to the ‘higher’ castes to exploit the labour and persons of castes deemed inferior. It has a hierarchical system of exploitation built into religious practises and ends up in Brahmins exploiting all other castes. "
Sikhs respect the underlying truth of all religions, but no orthodox religious system can be spared if it does not meet the norms of a civilised egalitarian society.
* Caste UK WatchPO Box 3685, Coventry, CV6 4WA Tel 0789 1058712 / 07751 668926 E-mail: info@castewatchuk.org www.castewatchuk.org
Gurmukh Singh
E-mail: sewauk2005@yahoo.co.uk
Friday, 3 December 2010
SIKH UNITY & MAAN MARYADA of SRI AKAL TAKHT SAHIB
Initiatives to bring diverse Sikh organisations and gurdwaras around one table are always welcome. They should be supported.
At working level, uniting Sikh diversity becomes practicable only when individual or “jathebandi” aspirations to “lead” are set aside, and real differences recognised and ring-fenced. Not understanding differences under the very large Panthic umbrella will almost certainly delay or even doom initiatives to unite. Whilst it is for jathebandis and ambitious individuals to exercise self-restraint in their desire to “lead” and to impose own interpretation of Sikh tradition, real differences need recognition.
One area is the question of interpreting Guru Granth and Guru Khalsa Panth twin track approach (symbolising piri-miri respectively) in the context of the status of (i.e. “maan-maryada”) of Sri Akal Takht Sahib. The “authority” of Sri Akal Takht Sahib flows from, and is not independent of, mainstream Guru Panth tradition.
Events in recent years have shown that one goal before Khalsa Panth is to ensure that the status of Sri Akal Takht Sahib as the voice of the collective body of Sarbatt Khalsa Panth is not eroded. The global Sikh community has seen divisions arising from the manner in which directives have been issued from this highest of Sikh institutions entrusted with the interpretation of Gurbani and Gurmat. The 18th Century mechanism of Sarbatt Khalsa has been eroded or even lost due partly to practical reasons as the Panth has expanded; and, also due to outside political ambition to control the Sikh decision making process. Whatever the real reasons, a large section of the global Sikh community is keen to see restoration of the maan-maryda of Sri Akal Takht Sahib as the voice of the Khalsa Panth when interpreting Gurbani guidance from which flows Sikh miri-piri (temporal- spiritual)whole-life tradition.
In the meantime, initiatives to unite Sikh organisations of different persuasions need to recognise the real differences and divisions which exist due to confusion about tracing the real “authority” behind the institution of Sri Akal Takht Sahib, to the collective will of Khalsa Panth. Open recognition of this problem will lead to a practicable approach to unity on other real issues which face us in the UK, in Europe and globally.
Longer term Sikh solution to the decision making process at Sri Akal Takht Sahib may be provided by internet and information technology e.g. through cyber forums supported by panels of Gursikh scholars.
However, in any healthy and diverse community such as the Sikhs, complete agreement on all ideological issues may not be possible and that should be accepted from the outset.
Gurmukh Singh
sewauk2005@yahoo.co.uk
At working level, uniting Sikh diversity becomes practicable only when individual or “jathebandi” aspirations to “lead” are set aside, and real differences recognised and ring-fenced. Not understanding differences under the very large Panthic umbrella will almost certainly delay or even doom initiatives to unite. Whilst it is for jathebandis and ambitious individuals to exercise self-restraint in their desire to “lead” and to impose own interpretation of Sikh tradition, real differences need recognition.
One area is the question of interpreting Guru Granth and Guru Khalsa Panth twin track approach (symbolising piri-miri respectively) in the context of the status of (i.e. “maan-maryada”) of Sri Akal Takht Sahib. The “authority” of Sri Akal Takht Sahib flows from, and is not independent of, mainstream Guru Panth tradition.
Events in recent years have shown that one goal before Khalsa Panth is to ensure that the status of Sri Akal Takht Sahib as the voice of the collective body of Sarbatt Khalsa Panth is not eroded. The global Sikh community has seen divisions arising from the manner in which directives have been issued from this highest of Sikh institutions entrusted with the interpretation of Gurbani and Gurmat. The 18th Century mechanism of Sarbatt Khalsa has been eroded or even lost due partly to practical reasons as the Panth has expanded; and, also due to outside political ambition to control the Sikh decision making process. Whatever the real reasons, a large section of the global Sikh community is keen to see restoration of the maan-maryda of Sri Akal Takht Sahib as the voice of the Khalsa Panth when interpreting Gurbani guidance from which flows Sikh miri-piri (temporal- spiritual)whole-life tradition.
In the meantime, initiatives to unite Sikh organisations of different persuasions need to recognise the real differences and divisions which exist due to confusion about tracing the real “authority” behind the institution of Sri Akal Takht Sahib, to the collective will of Khalsa Panth. Open recognition of this problem will lead to a practicable approach to unity on other real issues which face us in the UK, in Europe and globally.
Longer term Sikh solution to the decision making process at Sri Akal Takht Sahib may be provided by internet and information technology e.g. through cyber forums supported by panels of Gursikh scholars.
However, in any healthy and diverse community such as the Sikhs, complete agreement on all ideological issues may not be possible and that should be accepted from the outset.
Gurmukh Singh
sewauk2005@yahoo.co.uk
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