Monday, November 10, 2008

Sikh Heroes of Flanders Field















As the world remembers its fallen heroes of ‘Ypres’ a recent discovery of a WWI Medal Reveals the Story of a Forgotten Sikh Canadian Hero and has once again highlighted the sacrifices Sikhs all over the world have made to uphold justice, equality and peace.

Visible minorities were not welcome into the Canadian army when war broke out in 1914. Canada joined the war the day after Britain declared war on Germany. When 50 blacks from Sydney, Nova Scotia volunteered their services they were told, "This is not for you fellows, this is a white man's war." By 1915 blacks, aboriginals, Japanese Canadians and other minorities were allowed to join the military, but mainly in segregated units. But interestingly, documentary evidence from different sources shows that Sikhs were integrated into mainstream Canadian battalions, which included Buckam Singh and eight other Sikh Canadian soldiers and were not placed into one of the existing segregated units.

The bravery of this Sikh, born on December 5, 1893 at Mahilpur in the Hoshiarpur district of Punjab, first came to light when he was reported in the list of injured for the day by ‘The Toronto Daily Star’ on August 9th, 1916. PTE Bukum Singh enlisted with the 59th Infantry Battalion of the Canadian Expeditionary Force in 1915. His father was Badan Singh Bains and his mother was Chandi Kaur. Canadian soldiers arrived in England in the September of 1915 and were put in reserve battalions till ready to see action in some part of Europe. Bukum Singh and his battalion were sent to France in January of 1916 and were transferred from the 39th Reserve Battalion to the 20th Battalion where he remained till the end of his part in the war.

Flanders is a region in Belgium and the principal town around which the fighting in Flanders revolved was Ypres, and the area around the town of Ypres was also known as the Salient. This sector saw some of the most gruesome action recorded in the history of any war. From October of 1914 till the end of the war in November 1918 trenches of Ypres swallowed many a brave human soul on either side.

Buckam Singh’s 20th Battalion was assigned to the 4th Brigade, and sent to the front on the Ypres Salient, near Messines. The winter of 1915-16 saw many a soldiers battling lice, trench foot, and disease besides the enemy. In March 1916, steel helmets were issued to all ranks. Pictures from the war front and documentary evidence points, though, to the fact that Sikhs fought the war in their turbans and many British generals make a noteworthy mention of this fact (see below). Bukum Singh’s 20th Battalion has been mentioned to have recaptured a sector in this region and held on to it through a month of concentrated shelling. The total loses of the 4th Brigade in that one month were 1373 casualties.

The Toronto Daily Star of Aug 9, 1916 reported: PTE. BUKUM SINGH, the first Sikh to enlist with an Ontario battalion has been twice wounded since he went to the front. He was engaged as a farm hand for W. H. Moore, of Rosebank Ont., when the call came for active service. He was reported injured for the first time two months ago. His name appears among the wounded in to-day's list. Bukum Singh came to Canada from Punjab in 1907. After mining in British Columbia he came to Toronto about two years ago. He went overseas with a Kingston battalion.

This was based on an interview by the Toronto Star of Bukum Singh in an army hospital in Manchester, England. While convalescing, he is reported to have developed a respiratory illness. He was treated by Dr. John McCrae during his sickness. Bukum Singh died on August 27, 1919 at age 25 was buried in a soldier’s grave at Mount Hope Cemetery in Kitchener where he rests to this day. His ‘Victory Medal’, commissioned in 1919 reads: 454819 PTE. B. A. SINGH 20 – CAN. INF. A ‘Memorial Cross’ (given to widows and mothers) was also awarded to Buckam Singh's wife Pritam Kaur and another to his mother Chandi Kaur (also received a ‘Memorial Plaque and Scroll’) to recognize their personal loss and sacrifice.

Canadian army was not the only army with Sikh regiments or soldiers in WWI. Sikhs fought in Europe in Belgium and France at Flanders/Ypres, La Bassee, St. Julien, Festubert besides Egypt, Palestine, Mesopotamia, and Gallipoli. At the beginning of the WWI Punjab accounted for 124,000 men in combat ranks as part of the British Army. Three years later, the number had reached a quarter of a million. The Sikhs numbered approximately 65,000 soldiers, or 26% of the Punjabi total, despite representing only 14% of the male population of Punjab of fighting age. Nearly 1,500 distinctions issued for gallantry were awarded to Punjabis, of which 700 went to Sikhs. Besides these distinctions and service medals the Sikhs were awarded many a Victoria Cross.

In the last two world wars 83,005 turban wearing Sikh soldiers were killed and 109,045 were wounded.

“They all died or were wounded for the freedom of Britain and the World and during shell fire, with no other protection but the turban, the symbol of their faith." General Sir Frank Messervy KCSI, KBE, CB, DSO.

During WWI Sikhs were decorated for their bravery with Victoria Cross 10, IOM 100, IDSM 231, DSO 35, MC 46, MM 51, DSM 10. As Sikhs celebrate the birth anniversary of the founder of Sikh faith, Guru Nanak, who gave world the message of universal brotherhood of man, equality and justice, Sikh men and women under Canadian, American, British, Swiss, Pakistani and Indian flags (and countless other) see combat in Iraq, Afghanistan and certain places in Africa, to uphold that universal message.

Sikh National Anthem
Grant me this boon, O Lord:
I may never be deterred from good deeds.
Without fear I enter the battlefield.
With complete resolve I bring victory.
My mind be trained to sing Your praises.
And when my time comes, bring me a valiant death on the battlefield.


By the Tenth Master Guru Gobind Singh (DG p.99)

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Monday, October 27, 2008

300th Gurta Gurgaddi Diwas

300th Gurta Gurgaddi Diwas celebrations and Bandi chhorr diwas and diwali would be celebrated at the Winnipeg South Sikh Center on Scurfield this coming Tuesday, October 28th, 2008. Kirtan Darbar from 6-8 PM would be followed by Langar and fireworks for children.

All are invited to attend.

Wednesday, October 15, 2008

Birthday Celebrations of Guru Ram Das

Sikhs all over the world celebrated the Birthday of the Fourth Guru, Ram Das Ji. A few facts about Guruji are given below.



(Gurmukhi: ਗੁਰੂ ਰਾਮ ਦਾਸ) (24 September 1534 - 1 September 1581) was the fourth of the Ten Gurus of Sikhism and became Guru on 30 August 1574 following in the footsteps of Guru Amar Das ji. The Guru original name was Bhai Jetha.

Before Guru Ji died, he nominated Guru Arjan Dev ji, who was his youngest son as the next Guru of the Sikhs.

  • Birth Place: Chuna Mandi, Lahore, Punjab (Present day Pakistan)
  • Father: Haridas Ji
  • Mother: Mata Daya ji (also known as Anoop Davi)
  • Wife: Mata Bhani Ji
  • Daughters: None
  • Sons: Baba Prithi Chand ji, Baba Mahan Dev Ji, Guru Arjan Dev Ji
  • Became Guru at age 40 years and had life span of 47 years.
  • Gurbani: The Guru contributed a total of 688 Shabads/hymns to the Sri Guru Granth Sahib.

The fourth Sikh Guru contributed the following to the people of the world:

  • Author of Laava, the hymns of the Marriage Rites
  • Designed the Golden Temple
  • Planned & created the township of Ramdaspur (later Amritsar)
  • Organisation Structure of Sikh Society

Hymn by Guru Ram Das – SGGS Page 305

Tuesday, April 8, 2008

Vaisakhi in Winnipeg

Vaisakhi falls during mid-April every year and was traditionally celebrated with the first harvesting of the crops for the year. Vaisakhi is not a New Year for the Sikhs. The Sikh New Year is celebrated on the 1st day of �Chet� which usually falls on March 13, a month eariler. For many years before 1699 this day was used by Guru Sahiban to spread their message to people who would gather from all over the country. There would be fairs organised and people would come from far to buy and sell different items. The main congregation would happen at Anandpur Sahib.

On April 13th, 1699 Guru Gobind Rai created the order of Khalsa by �initiating� five people by giving them �khandeh bateh da amrit� or nectar and then partook the amrit from these five to be himself initiated. Since that day Vaisakhi is celebrated all over the world as the birthday of the Khalsa.

As history has it, The Mughal Emperor, Aurangzeb, embarked on a policy of religious persecution and set upon the process of Islamization of India. The Brahmins were his primary target as he levied unethical religious taxes and shut their temples and places of learning based on suggestions that once the Brahmins converted others would follow. The Brahmins, particularly the inhabitants of Kashmir, looked for some dynamic leadership to fight this subversion and approached Guru Tegh Bahadur, the ninth in the line of Sikh Gurus for guidance on combatting the atrocities committed by the Aurangzeb. Gobind Rai, who was sitting beside him and asked him the reason of his contemplation and repose at the proposition of the Pundits. Guru Tegh Bahadur said that world is aggrieved by oppression; and a brave and selfless person is needed to come forward and sacrifice his life to free mankind from the burden of' Aurangzeb's persecution. Gobind Rai replied: "For that purpose who is more worthy than thou who art at once generous and brave." So after entrusting the Guruship to Gobind Rai, Guru Tegh Bahadur proceeded towards Delhi where he was arrested and later martyred by Aurangzeb after torturing him and his companions.

Guru Teg Bahadur offered his life for the freedom to practise religion as per ones conscience and conviction. He gave his life to save the "janeu" that Guru Nanak had refused to wear. It was a principled stand. One offering to wear it only if it offered him freedom from his vices (as Nanak says in Raag Asa: Let mercy be the cotton, contentment the thread, Continence the knot and truth the twist. Oh priest! if you have such a thread, Do give it to me. It will not wear out, nor get soiled, nor be burnt, nor lost. Says Nanak, blessed are those who go about wearing such a thread) and the other giving his life to protect it for it stood as a symbol of the religious freedom of those wearing it.

The spirit of sacrifice and courage that Guru Tegh Bahadur had was carried on by Gobind Rai who in 1699, months before Baisakhi Day, sent special edicts to congregation far and wide that that year the Baisakhi was going to be a unique affair. He asked them not to cut any of their hair � to come with unshorn hair under their turbans and chunis, and for the men to come with full beards.
On Vaisakhi Day, in 1699, hundreds of thousands of people gathered around his divine temporal seat at Anandpur Sahib. The Guru addressed the congregants after his inspirational discourse, flashed his unsheathed sword and said that every great deed was preceded by equally great sacrifice: He demanded one head for oblation. After some hesitation one person offered himself. The Guru took him inside a tent. A little later he reappeared with his sword dripping with blood, and asked for another head. One by one four more earnest devotees offered their heads. Every time the Guru took a person inside the tent, he came out with a bloodied sword in his hand. Then the Guru emerged with all five men dressed piously in white. He �initiated� (baptised) the five in a new and unique ceremony called pahul, what Sikhs today know as the baptism ceremony. The Guru asked those five baptised Sikhs to baptise him as well. He then proclaimed that the Panj Pyare - the Five Beloved Ones -- would be the embodiment of the Guru himself: "Where there are Panj Pyare, there am I. When the Five meet, they are the holiest of the holy."This is symbolic of one surrendering himself completely to his Guru/God only then can one be reformed. At the same time the Guru gave his new Khalsa a unique, indisputable, and distinct identity. The Guru gave the gift of bana, the distinctive Sikh clothing and headwear. He also offered five emblems of purity and courage known as Five Ks: Kesh, unshorn hair; Kangha, the wooden comb; Karra, the iron (or steel) bracelet; Kirpan, the sword; and Kachera, the underwear.

Through this new transformation, no Sikh could ever hide behind cowardice. Political tyranny was not the only circumstance that was denigrating the society but a division of the society on the basis of caste caused a sense of degradation among the people and the Guru wanted to eliminate the caste system and its social ramifications in tune to the house of Guru Nanak's message all along. The constitution of the Panj Pyare is a true testimony of his desire to do away with social prejudices based on caste and creed as he amalgamated high and low castes into one. Among the original Panj Pyare, there was one Khatri, shopkeeper; one Jat, farmer; one Chhimba, calico printer/tailor; one Ghumar, water-carrier; and one Nai, a barber. The Guru gave the surname of Singh (Lion) to every Sikh and also took the name for himself. From Guru Gobind Rai he became Guru Gobind Singh. He also pronounced that all Sikh women embody royalty, and gave them the surname Kaur (Princess). With the distinct Khalsa identity and consciousness of purity Guru Gobind Singh gave all Sikhs the opportunity to live lives of courage, sacrifice, and equality fihgting injustice in all walks of life.

Vaisakhi celebrations at the Winnipeg South Sikh Center would start with the rendering of �Akhand Path�, which would begin on April 11th, 2008 and completion would occur on April 13th, 2008 followed by changing of the �Nishan sahib�. This would be followed by a kirtan darbar and presentations by children on the significance of the day. Guru Ka Langar would be served on all three days. People from all walks of life and faith are invited to join the sikh population of winnipeg in celebration of the birthday of the Khalsa.

vYswKu Blw swKw vys kry ]Dn dyKY hir duAwir Awvhu dieAw kry ]Gir Awau ipAwry duqr qwry quDu ibnu AFu n molo ]kImiq kaux kry quDu BwvW dyiK idKwvY Folo ]dUir n jwnw AMqir mwnw hir kw mhlu pCwnw ]nwnk vYswKIN pRBu pwvY suriq sbid mnu mwnw ]6]
vaisaakh bhalaa saakhaa vaes karae dhhan dhaekhai har dhuaar aavahu dhaeiaa karae ghar aao piaarae dhuthar thaarae thudhh bin adt n molo keemath koun karae thudhh bhaavaa(n) dhaekh dhikhaavai dtolo dhoor n jaanaa a(n)thar maanaa har kaa mehal pashhaanaa naanak vaisaakhee(n) prabh paavai surath sabadh man maanaa 6Baisakhi is so pleasant; the branches blossom with new leaves.The soul-bride yearns to see the Lord at her door. Come, O Lord, and take pity on me!Please come home, O my Beloved; carry me across the treacherous world-ocean. Without You, I am not worth even a shell.Who can estimate my worth, if I am pleasing to You? I see You, and inspire others to see You, O my Love.I know that You are not far away; I believe that You are deep within me, and I realize Your Presence.O Nanak, finding God in Baisakhi, the consciousness is filled with the Word of the Shabad, and the mind comes to believe. 6

Sukhmani Sahib Path on every Thursday at Sikh Center Gurdwara

Sukhmani (sukhan di mani; consoler of mind; Psalm of Peace) Sahib, composed by Sahib Sri Guru Arjan Dev ji, the fifth guru in Raag Gauri consists of 24 ashtpadis starting on page 262 of the Aad Sri Guru Granth Sahib to page 296. Each ashtpadi begins with a shalok followed by eight pauris (stanzas) and each pauri has ten lines in five couplets. Many people believe that just like Japuji sahib, sukhmani sahib also summarizes the essence of Aad Guru Granth Sahib and where it speaks of the almighty in an elequont manner it also sums up the basic teachings of Sikh faith. Like the other compositions/banis, this beautiful composition is recited daily by many people who have faith in other religions besides the Sikhs. This beautiful composition embodies the message of Sikh Gurus, as enshrined in Aad Sri Guru Granth Sahib ji, of universal brotherhood of man rising above all vices and inequalities to be one with God. Its central message revolves around the fact that in order to be one with God one has to be at peace with himself and the environment and other human beings. Sukhmani Sahib urges one to recite the name of 'Akal Purakh', the eternal being, and remember him at all times. It teaches that by practising holiness, ones tendency to sin decreases. Practise of noble deeds and meditation provides for being one with the creator. Individually or in chorus, this bani like many other compositions from Aad Guru Granth Sahib, is recited by people of all faiths besides Sikhs on a daily basis.

The executive at Winnipeg South Sikh Center Gurdwara feels immense pleasure in implementing the suggestion of the congregation/sangat to start recitation of Sukhmani Sahib path every Thursday at The Winnipeg South Sikh Center Gurdwara. Sukhmani sahib path recitation would start at 6.30PM sharp and would be followed by Rehraas Sahib path and ardas followed by langar. The sangat is requested to join at the gurdwara on Thursdays at 6.30PM and benefit from this ethereal experience.

People from all other communities are welcome to be a part of the congregation.

Wednesday, February 27, 2008

Gurdwara website

Dear All

The gurdwara has a new website. For all information related to gurdwara activities, upcoming events including gurpurabs, akhand paths, punjabi class and for booking of akhand paths or Langar seva please visit the above website.

Waheguru Ji Ka Khalsa
Waheguru Ji Ki Fateh