THE SIKH NUGGET

The Granth Of Guru Gobind Singh: Essays, Lectures and Translations

noreply@blogger.com (Gurinder Singh Mann) — Sat, 26 Sep 2015 08:45:00 +0000

The Granth of Guru Gobind Singh: Essays Lectures and Translations

(Oxford University Press). Kamalroop Singh and Gurinder Singh Mann

ISBN-10: 0199458979
ISBN-13: 978-0199458974

In the Granth of Guru Gobind Singh, the authors offer new insights into the Sikh scripture Dasam Patshah Ka Granth, or the Dasam Granth, which has traditionally been attributed to Guru Gobind Singh.

While many studies have adopted a polemic approach and focused on the authorship of the text, this book takes a multi-disciplinary approach and considers the relationship of the scripture with the newly discovered manuscripts, apocryphal translations, and relics.

The manuscript tradition of the Granth shows how it was written and compiled during Guru Gobind Singh’s time and how its compositions were transmitted through material items such as swords. The authors have included in this volume translations of selected compositions from the scripture.This book, in essence, takes the reader through relevant history of the Sikh dharam and establishes the centrality of the Dasam Granth within it.

Pre order at:
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Sikh Museum Initiative looks at the relationship between the British and the Sikhs.

noreply@blogger.com (Gurinder Singh Mann) — Wed, 26 Aug 2015 17:15:00 +0000

There has been a long history linking the Sikhs to the British since the eighteenth century. This history is relatively unknown and requires an initiative to bring closer introspection and investigation. As a result the Sikh Museum Initiative (SMI) will focus on locating and uncovering relics and artefacts which bind the two communities together. This national programme will leave a lasting legacy for future generations so understand the close relationship that exists.

The Koh-i-Noor Diamond.

The SMI will look at how Sikh relics and artefacts came to the UK

Many Sikh relics and manuscripts have found their way to the UK institutions like the Victoria & Albert Museum, British Museum and the British Library. However there are many other locations like Universities where Sikh collections have been donated by patrons. Many military places of interest like Sandhurst Military College, many castles and Regimental museums also house numerous artefacts of interest. The SMI aims to work with various organisations and tap into a number of unknown objects of interest.

One of the most interesting spheres is the private collectors who have amassed a wealth of artefacts and appear to be reluctant to share this information with the wider community. The SMI aims to create a project where public institutions and private collectors would be willing to share this information so an important picture can be built up of Sikh artefacts in the UK.

A 3d model of a Sikh Shield

Utilising new technologies the team will be also looking at mapping and recreating swords and shields and hence providing a virtual way of understanding objects. This is together with using augmented reality to showcase exhibits. Gurinder Singh Mann, head of the project stated, ‘we need to utilise new technologies to ensure that the younger generation can understand the Sikh faith in the modern world.'

The projects they will be undertaking include, The Anglo-Sikh Treaties, British Sikh Army: Recruitment after the Anglo-Sikh Wars, 3d Modelling of Sikh artefacts and many others.

You can visit the website at www.sikhmuseum.org.uk

Lecture report: Sikh Artifacts and Relics in the UK

noreply@blogger.com (Gurinder Singh Mann) — Sun, 03 May 2015 14:57:00 +0000

Dr Paramvir Singh, Dr Jaspal Singh, Gurinder Singh Mann and Dr Sarbjinder Singh.

Prof. Harbans Singh
Department of Encyclopaedia of Sikhism
Punjabi University, Patiala

Special Lecture on Sikh relics and artifacts in the UK
Patiala: Professor Harbans Singh Department of Encyclopaedia of Sikhism of Punjabi University, Patiala, organized a Special Lecture in the university. A Sikh scholar from UK S. Gurinder Singh Mann, Director of the Sikh Museum Initiative in the UK, presented his lecture on the topic Sikh Relics and Artifacts in the UK. Dr. Jaspal Singh, Vice-Chancellor presided over the Lecture.

The chair of Maharaja Ranjit Singh

Focusing on the topic S. Gurinder Singh Mann explored the importance of relics to the Sikh faith and how the manuscripts of Guru Granth Sahib, Hukumnamas, Shastars and other objects played an important part in understanding the transmission of the religion. Mann explained how different Sikh relics made their way to the UK. Mann focussed on the Anglo-Sikh Wars and how after the annexation of the Punjab, the Governor General Lord Dalhousie auctioned off Sikh relics and how the rest were despatched to the UK. Mann pointed to how some Rajas and well off families have given copies of the Sikh scriptures to the British officials. The English translations of Sikh texts have begun in Calcutta as early as 1808. Mann showed a rare translation of the Prem Sumarag Granth undertaken by Dr John Leyden. This was contrary to the common perspective that Earnest Trumpp and Max Arthur Macauliffe were the earlier translators of the Sikh texts.

Mann also showed some slides of early Guru Granth Sahib Manuscripts which could now be found in the UK. He finished off his presentation by stating that the auctioning of Sikh history had reached astonishing levels in the west. The sale of fakes was also highlighted and there was a big need to have the provenance of items full researched something that was taking place at present.

In his presidential remarks, Dr. Jaspal Singh, Vice-Chancellor acclaimed S. Gurinder Singh Mann for giving such a brilliant lecture on Sikh Relics. He said that relics and artifacts are the part of our heritage and these are created a sense of belongingness to the past. He stressed on the need to bring forward the Sikh Relics but on the basis of facts. Mann was honoured by the University and presented him a set of recently published books on the Sikhism.

Dr. Paramvir Singh, HOD, welcomed the guests, gave introduction about the theme and importance of the Lecture on Sikh Relics. Faculty members, research scholars and students from the different departments of the University were present on this occasion. Dr. Jaspreet Kaur Sandhu proposed the vote of thanks.

(Dr. Paramvir Singh)

Head

After Virasat-e-Khalsa museum, more development on the way.

noreply@blogger.com (Gurinder Singh Mann) — Sun, 15 Mar 2015 12:09:00 +0000

Depiction of Sikh Warriors at Virasat-e-Khalsa

More than 52 lakh people visited the at Anandpur Sahib within little more than three years of its opening, making it one of the most popular museums in the country. Little wonder then that promoting Anandpur Sahib, the birthplace of the Khalsa Panth in Rupnagar district, as a tourist hub is on the top of the Punjab Government’s agenda. Four new galleries of the 17 planned are coming up under the second phase of the museum. The construction work is expected to be completed by June. According to Virasat-e-Khalsa Chief Executive Officer N S Randhawa, Rs 327 crore will be spent on making this facility.

State Tourism and Cultural Affairs Minister Sohan Singh Thandal said that these four galleries would be dedicated to the public in June when the 350th foundation of Anandpur Sahib would be in progress. “A committee comprised of three cabinet minister of Punjab has been constituted to explore the possibilities of tourism in this area,” he added. In this committee, besides Thandal, Industry Minister Madan Mohan Mittal and Education Minister Dr Daljit Singh Cheema have been included.

The museum acquaints visitors with Punjabi culture and history of Sikhism. It was opened for public on November 27, 2011. The first phase displayed Sikh history till the installation of Guru Granth Sahib. The second phase would acquaint visitors about the Sikh history from the installation of Guru Granth Sahib to the regime of Maharaja Ranjit Singh up to the year 1848.

Canadian Prime Minister Stephen Harper and ambassadors of many countries have visited it so far. Prince Charles with his wife Camilla Parker came here during its construction in 2006. It is also an attraction for students of architecture and civil engineering.

During the 72-minute round of the museum, history is narrated through a series of paintings and installations. The museum sees traditional crafts and oral narratives integrated with state-of-the-art technology.

It is divided into two parts with an artificially created cascading lake flowing in between. A pedestrian bridge links the two sections. The western section contains a large auditorium, a two-storey library, a cafeteria and a space for organising temporary exhibitions. The eastern houses the permanent interpretive exhibition space and consists of two blocks of galleries.

Thandal said that for setting up Bhai Jaita Ji memorial, the Punjab Government has already acquired five acres of land. More land would be procured if needed. A reception centre would soon be set up near Panj Piyara Park. According to Thandal, the estimated cost of this project would be Rs 20 lakh. The government is also planning a five-star hotel in the area.

Randhawa said, “Everyday, 8,000 visitors from schoolchildren to tourists to villagers throng the museum.”

http://www.newindianexpress.com/ by Harpreet Bajwa, 15th Mar 2015

Fateh Diwas to be celebrated on March 21-22 at Red Fort

noreply@blogger.com (Gurinder Singh Mann) — Sat, 14 Mar 2015 14:32:00 +0000

Sikh community will celebrate Fateh Diwas on the occasion of 232nd birth anniversary of Baba Baghel at Red Fort. Several sikhs from across the country would gather at the venue on March 21 and March 22. Baba Baghel conquered Delhi in 1776 by defeating Mughals.

Fateh Diwas will be organised by Delhi Sikh Gurudwara Management Committee.

Manjeet Singh, President of committee shared, “Fateh Diwas will be celebrated on the ground of Red fort for two days. Lakhs of sikhs from across the nation will join the celebration. It is a part of Sikh history that is gradually fading from the community. So, we have decided to celebrate it.”

Kirtan darbar will be organised on first day of Fateh Diwas and on the second day Gataka, martial arts of the Sikhs will be performed.

Call for papers: 2nd International Sikh Research Conference (ISRC)

noreply@blogger.com (Gurinder Singh Mann) — Mon, 09 Feb 2015 19:26:00 +0000

The annual International Sikh Research Conference (ISRC) has been established because there has been a serious neglect of Sikh Studies in the UK. Whilst there are many Sikh scholars studying and researching Sikh Studies, the subject is not highly recognised or represented at a national level in the UK.

We are pleased to announce the call for papers (CFP) and registrations for the second International Sikh Research Conference (ISRC). The conference will take place at the prestigious University of Warwick on the 28th June 2015.

The second conference draws on the unprecedented success of the first ISRC, 2014 by bringing together academics, scholars and researchers and to encourage a spirit of collaboration within international Sikh studies academia.

Scholars, researchers and academics are encouraged to submit a paper which highlights research on any of the following themes: Musicology, History, Philosophy, Scripture, Diaspora, Identity, and Politics.

This promises to be an exciting and enlightening experience for presenters and delegates alike.

For more information, including the submissions of papers and registrations visit: www.sikhconference.co.uk

Facebook page: https://www.facebook.com/SikhResearchUK

Download the call for papers

The Fort and Legacy of Hari Singh Nalwa

noreply@blogger.com (Gurinder Singh Mann) — Sun, 01 Feb 2015 10:05:00 +0000

The Fort of Hari Singh Nalwa: Harkishan Garh( Rangila)

Written by Rizwan Mahboob

Somewhere in the upper reaches of the thickly forested mountains of Dunga Gali, starts Daur, one of the fastest flowing rivers of Hazara region. After leaving the towering heights of Gali’s hills, the river meanders for some forty miles through the valleys in District Abbotabad and Haripur, before joining the Siran River to eventually drain in Tarbela Dam.

Almost 180 years ago, an intrepid General of Raja Ranjit Singh, namely Hari Singh Nalwa, came upon this brilliant idea of benefiting from the abundant waters of this fast flowing natural gift. A little above the modern day city of Haripur, Hari Singh got dug a huge water pond and diverted a part of the fast flowing Daur waters towards this pond. From this pond, he developed five meticulously aligned mini-canals (Or Katthas as these are locally known), each irrigating huge chunks of adjoining village lands, helping farmers to grow some of the fines oranges in the area.

The place where this ingenious idea was executed was given the rather unusual name of Rangila.I came across this quaint piece of information while rummaging through the rusty record of 1872 settlement in the tehsil office record room of Haripur. These records are written in a difficult script, containing a heavy dose of Persian but, with a mix of extra effort and audacity, one can decipher the information contained in these records.

I had gone to the Haripur Tehsil office for digging information about the Sikh era legendary fort of Harkishan Garh, which was built by Governor Hari Singh Nalwa as a headquarters to wage unending wars all through his reign, before dying in action in the Jamrud War. Contrasting accounts about the existence of remnants of this fort were shared with me by many locals. However, I was confident that a definitive account about the quadrates of this fort should be available from the old settlement record.

I got my first bout of success going through the settlement record of Haripur Mouza, pertaining to year 1872. The writer of this settlement record (in the typical tongue-in-cheek manner of old Brits) frankly admitted that the fort of Harkishan Garh had been converted into a tehsil office and police station by the British after Sikhs were ultimately dethroned from this area. The record also corroborated the old Gazetteer by informing that this fort was surrounded by a wide and deep trench (khandaq). This piece of information was absolutely correct as, even today, entry to the tehsil office is made after crossing a small bridge, covering a deep and wide depression.Having succeeded in finding the relics of old trench, our next mission was to find out if anything from the old fort of Harkishan Garh existed to this date.

The other important piece of information pertaining to Hari Singh mentioned the existence of a small garden, set by Hari Singh, close to his fort. So there had to be some remnants of this deep and wide trench, the exquisite Hari Singh Garden and, on the basis of information contained in an earlier Gazetteer, graves of two white Salt officers in this garden who were slain by the Hassanzai tribesmen in 1851 during the first Kala Dhaka campaign.I was lucky in having the services of a retired Patwari, who had been very thoughtfully assigned to me by the kind DC Haripur. So, accompanied by the Patwari, we set about on our mission to find all three relics from a nostalgic past.

It did not take us long to find the remnants of the deep, wide trench excavated by Hari Singh as a protection for the fort. Although many portions of this trench have been filled for construction, a large part does exist towards the eastern side of the trench. I walked in awe through this imposing remnant of Sikh Raj, unfortunately being used as a garbage dumping ground in these days. Having succeeded in finding the relics of old trench, our next mission was to find out if anything from the old fort of Harkishan Garh existed to this date. We started with the police station and, notwithstanding the sincere help of the SHO, met with a big disappointment. The sprawling police station had all engulfed any possible relic of the old fort as nothing matching the description of the old fort and its fortified wall was visible in the enormous compound over which the police station stood.
However, our disappointment was short-lived as, soon after entering the tehsil office, we knew that we could find some traces of the old structures in this locality. The structure of the tehsil office appeared much older than a police station and at least some of its rooms seemed to have been constructed using some old, dilapidated wall structures. But masonry work made it difficult to be sure about the existence of the old fort structures.

Here, I asked the accompanying Patwari if we could find some structure resembling an old wall. “Yes”, came the reply, “a crumbling wall exists towards the eastern side of tehsil office; but I did not know you were actually interested in that wall”.As we walked towards that wall, the old Patwari gave the disturbing news that a major chunk of that “useless” mammoth structure has been recently demolished for giving space to the new Treasury Office building that is being constructed there.

Fort wall.

With heart in my mouth, I went with the Patwari who led me through a maze of thorny bushes and some more garbage before we reached our destination — relics of old fort of Harkishan Garh. The wall ran for some thirty metres and must be at least ten feet thick. Inside of the wall was mud plaster while the exterior portion was made up of rounded boulders.

I walked along the gigantic structure, touching it with reverence, much to the astonishment of the accompanying Patwari. How many times, Hari Singh Nalwa, Governor of Kashmir and Hazara, Commander of Sikh Army in this region, must have crossed and re-crossed this dilapidated wall during his twenty years of power in Hazara? And here, in 2015, we had demolished a major part of this historic relic without the slightest compunction for erecting a Treasury office, which could easily have been constructed by preserving this historic wall of Harkishan Garh fort.

There was no use lamenting. So after feasting my eyes on this grandiose structure for over an hour, I embarked upon the next part of my sojourn — unearthing the “small garden” of Hari Singh Nalwa, inside which the graves of British Salt Officers also existed. The Revenue record and Gazetteer indicated that this garden existed in an easterly direction from the fort. So we set forth in that direction to find the garden. Passing through modern day Sikandarpura, we came across several gardens but none of these appeared to be 150 years old.Once again, I was on the point of giving up when the old Patwari suddenly remembered that a government-run garden (being managed by the Agriculture Department) also existed in this area which we must also check. Although I was less excited about the possibility of a government-run garden to be my coveted Hari Singh garden, the revelation by the Patwari about the existence of some old Chir Pine trees made me change my mind. Towards the garden we moved.

I saw the inscription “established 1904” at the entrance of the garden. If any garden in the whole Haripur could be one pertaining to Hari Singh Nalwa, it had to be this. It was a sprawling orange garden, having thick groves of many other fruit trees alongside oranges. The spectacle of neatly-laid orange groves, with ripe fruit touching the ground, was a heavenly sight. But what really made me dance with joy was a grove of five, towering pine trees. These pine trees stood in the midst of the orange garden and, as I reached these trees in a run, I was speechless on finding a British cemetery underneath these trees. Being a forester, I always carry a Pressler Borer — an instrument which gives precise age of conifers — and having used my borer to extract a cone, giving trees’ annual rings, I set about counting the age of these trees.

Soon, I was jumping with excitement as all these trees turned out to be around 125-140 years old. After all, this was the small garden established by Hari Singh to the east of Harkishan Garh fort and, sure enough, the seven odd graves included the graves of British Salt Officers, Carn and Tape. Most of the plaques had become disfigured but some did carry the details about the dear departed.

Graves of British officers killed in 1851.

My Patwari friend — being an old wise man that he was —did not lose more time in taking me to the last of our destinations. It was nothing other than “Rangila”, the starting point of five water channels — Kathas — to which many of the beautiful fruit orchards of today’s Haripur owe their existence. I stood at the point where the speedy torrents of Daur were arrested by Hari Singh Nalwa centuries ago and which continue to spread their magnanimous waters todate under the names of Darwesh Katha, Tanokal Katha, Chor Katha, Gagal Katha and Khalabat Katha.

Patwari sahib also told me that the waters of these Kathas run every morning through Haripur city in what is termed as Nazul in local parlance — to clean the disposal from the city. An act of great foresight and generosity by a Sikh ruler which benefits the city and villages of Haripur almost 150 years after he lost his life in Jamrud, fighting to save the Lahore Darbar from Afghans. If only we had a matching compassion to preserve last of the relics from his Khandaq, Harkishan Gargh Fort and Chota Bagh.

http://tns.thenews.com.pk 1st Feb 2015

The real life 'war horse'called THE SIKH

noreply@blogger.com (Gurinder Singh Mann) — Wed, 21 Jan 2015 17:21:00 +0000

The Sikh - whose history as a real life war-horse has been unveiled for the first time.

The incredible story of a real-life 'War Horse' that rode back and forth between the trenches a hundreds years ago has been uncovered for the first time.

The horse - named The Sikh - dodged shellfire and grenades as it delivered supplies to bloodied and battered troops during the First World War

She rode back and forth between France and Flander's trenches and during Balkan battles with her devoted master Lieutenant A.C. Vicary of the Gloucestershire Regiment.

Her extraordinary journey from Britain to the front line and her survival and trip home - in which she WALKED back from Russia - has now been unearthed by a war museum.

It echoes the plot of War Horse, the Michael Morpurgo novel adapted into an award-winning West End play and Steven Spielberg film.

Curators discovered she was a rare equine survivor of the Great War - and spent the rest of her life in Devon just like the hero of Morpurgo's book.

The Sikh - who became a good luck Omen with British troops - arrived at the front line with Vicary and the regiment's Second Battalion in Ypres.

But when the war ended in 1918, she was all the way in Southern Russia - and had to walk all the way back to England.

Chris Chatterton, curator of the Soldiers of Gloucestershire Museum, unearthed the incredible story last week and is calling for a statue to honour the horse.

He said: "I was reading a book about The Glosters and I came across a mention of The Sikh.

"I did some more digging and it really is a remarkable story. She was viewed by many men in the Battalion as an Omen of good luck.

"A statue to honour The Sikh would be great. We will certainly be doing something at the museum to commemorate her."

The Sikh was one of the million horses sent to the Western Front during the First World War.

She was lucky to survive the conflict - only 67,000 returned home, after 933,000 tragically died.

The brave horse was bred in Australia and sold to India. She arrived in North China with the 36th Sikh Regiment where passed into the ownership of Lt Vicary in 1913.

When the battalion was given orders to return to Europe for war in November 1914, Vicary obtained special permission to take The Sikh with him.

She was the only horse to accompany the Battalion from China, braving a treacherous eight-week boat journey from China to Europe.

The Sikh spent the voyage in a makeshift open box on the deck - exposed to baking heat and typhoons as the ship travelled to the UK, dodging German battle ships in the Mediterranean, according to the ship's log.

While the soldiers were banned from sleeping on deck because of atrocious weather, the poor old horse was left out in the elements and only allowed to stretch her legs when officers went ashore at Hong Kong, Singapore, Port Said and Gibraltar.

The Sikh was a loyal companion to Vicary throughout the entire the First World War, supporting Vicary in the reserve lines and support trenches.

The courageous pair led the 16th Gloucestershire Regiment in their victorious march through Serbia and Bulgaria.

She managed to survive despite the desperate conditions for war horses.

On average the British Army lost 15 per cent of its horses every year of the conflict, though just a quarter of horse deaths were caused by enemy action, according to the War Office's Statistics of the Military Effort of the British Empire during the Great War, 1914-1920.

She proceeded with the Regiment to South Russia, before following them home through Turkey, Greece, Italy and France once the war ended in 1918.

Vicary ended the war as a Lieutenant Colonel, having one a Military Cross and two Distinguished Service Orders medals for his gallantry.

After her illustrious and adventurous life as a war horse, The Sikh died in peaceful retirement at Vicary's home in Devon.

Western Daily Press,January 21, 2015

Sikh warriors’ relics stolen from Amritsar museum

noreply@blogger.com (Gurinder Singh Mann) — Tue, 13 Jan 2015 18:12:00 +0000

A policeman takes fingerprints of a security guard.

Seven daggers of the 18th century Sikh warriors have reportedly been stolen from Maharaja Ranjit Singh Panorama, located in the historic Ram Bagh garden in Amritsar.

The ancient weapons were on display in a room, which was usually locked and only opened for VIPs, on the first floor of the panorama. The stolen daggers were in the custody of the Department of Cultural Affairs, Archaeology and Museums which has also been entrusted with the responsibility of taking care of various other artefacts and relics brought from Maharaja Ranjit Singh museum during the restoration work of Maharaja’s summer palace.

Security guard Sukhwinder Singh said the incident, which occurred yesterday evening, came to light when he was checking the room before closing it. After being informed by the local staff, officials of the cultural affairs department in Chandigarh approached the Amritsar police.

Raman Kumar, curator, Department of Cultural Affairs, Archaeology and Museums, who looks after these historic articles, said the thieves decamped with seven of the nine daggers on display in a glass box placed towards the end of the room. “The articles were brought from Archaeological Museum in Patiala. We have summoned the records and photographs of these ancient weapons from there. The stolen daggers belonged to the Sikh warriors of the 18th century,” he said. He said it was first such incident since the artefacts were shifted to the panorama around seven years ago.

Besides the Archaeological and Museum Department staff, local Municipal Corporation employees guard the panorama. Kumar said the room was locked with a chain and the door’s handle was broken to open it.

Though seven daggers were stolen, all other historic weaponry was intact. Deputy Commissioner of Police Bikram Pal Singh Bhatti said a case had been registered.

PK Jaiswar
Tribune News Service
Amritsar, January 12

Exhibition launch:Canadian Sikhs in World War 1 The forgotten story

noreply@blogger.com (Gurinder Singh Mann) — Wed, 07 Jan 2015 18:36:00 +0000

WHEN: SUNDAY, January 18th
TIME: 1PM-3PM
PLACE: Sikh Heritage Museum, National Historic Site of Canada, 33094 South Fraser Way, Abbotsford, BC, Cananda

We are pleased to invite you to the seventh exhibition launch at the Sikh Heritage Museum located in the National Historic Site, Gur Sikh Temple in Abbotsford, BC.

This exhibition features the very important stories of the only ten known Canadian Sikh soldiers to have served in WWI. The launch date, Sunday, January 18th from 1-3PM will feature ORIGINAL artifacts and materials for viewing as we work in partnership with the Indus Media Foundation of Canada and the Sikh Heritage Museum of Canada in Toronto.

The launch will also feature Q & A with documentary filmmaker David Gray http://canadiansoldiersikhs.ca/ and a talk by Lt. Col. Harjit Singh Sajjan of the British Columbia Regiment.

The exhibition will be available for viewing year long until December 2015.

Drawing the line: Lecture on maps and prints of the Punjab.

noreply@blogger.com (Gurinder Singh Mann) — Sat, 29 Nov 2014 09:04:00 +0000

KARACHI: Very seldom does one get to hear such an absorbing account of an important period in the history of the subcontinent and the development of the art of cartography. Eminent art historian and author F. S. Aijazuddin delivered an engaging lecture on the exhibition ‘Drawing the Line (rare maps and prints)’ under way at the Mohatta Palace Museum and on his book ‘The Resourceful Faqirs’ at the museum on Friday evening.

Mr Aijazuddin, using a series of inspiring images of rare maps, paintings and sketches, talked about the history of map making starting with the earliest map of Iraq (2400BC). He said one of the initial Arab maps was from 1154 and quipped that the Arabs saw the world upside down (north-south, south-north). Ptolemy was the first one to use the grid system on a map to measure latitude and longitude. At the time, map makers depended on maps drawn by maritime captains. There were three techniques of map making: woodcut, line engravings and lithography (the last one came in use in the 19th century).

Mr Aijazuddin said the earliest map that he had was from 1846; it was done using Ptolemy’s method. One of the later maps, when the art of map making was further developed, depicted the area inhabited by the Makranis who were referred to as the fish-eating ‘hairy race’. Maps of the Mughal Empire and Africa followed, with the famous Jonathan Swift lines: “So geographers in Africa maps/ With savage pictures fill their gaps/ And o’er uninhabitable downs/ Place elephants for want of towns.”

When Shah Shuja of Afghanistan sought refuge from the British, he stayed in Lahore for some time and gave the Koh-i-noor to the maharaja.

The second part of Mr Aijazuddin’s lecture was on the Punjab ruled by Ranjit Singh. He said it was in the beginning of the 18th century that Punjab became accessible. It was the time when there was a Sikh kingdom in Lahore reigned over by the diminutive, pockmarked, illiterate but highly intelligent Maharaja Ranjit Singh. In 1799 he became the master of Lahore. The maharaja had three assistants — brothers Faqir Azizuddin, Faqir Imamuddin and Faqir Nuruddin (the family that author is a direct descendant of). The brothers had earned unusual powers considering the fact that they were Muslims. The family had practising hakims and earned the trust of the maharaja when he went to a hakim after having an eye infection. It was a risk that paid off, he said.

Mr Aijazuddin shed light on the qualities and duties of each brother. Azizuddin was a masterful negotiator, Imamuddin was the keeper of Govindgarh Fort and Nuruddin was an important member of the court and after the passing away of the maharaja was a member of the Regency Council. When Ranjit Singh gave the run-around to East India Company’s Charles Metcalfe, the latter got upset. The maharaja asked Azizuddin to negotiate with him on his behalf. The successful conclusion of the negations led the British to draw a line fixing the frontiers of lands under Ranjit Singh along the Sutlej River, demarcating Punjab from British India. This was for the first time that Punjab became a nation-state, and Ranjit Singh was acknowledged as a maharaja.

Mr Aijazuddin pointed out that in order to expand his business Ranjit Singh needed money. So when Shah Shuja of Afghanistan sought refuge from the British, he stayed in Lahore for some time and gave the Koh-i-noor to the maharaja.

Expanding on the politics at the time, Mr Aijazuddin said Alexander Burnes desired to visit Ranjit Singh to hand over King William’s gift of five dray horses to the maharaja. Ranjit Singh resisted because Burnes wanted to do reach him by the Indus, which had a military purpose. But when the Mirs conceded, Burnes embarked on the journey up the Indus via Multan to Lahore. Ranjit Singh asked Azizuddin to draft a letter to return the gift to the king in a way that didn’t offend him. Azizuddin’s skills were tested, but he wrote a cleverly worded letter. Similarly, when the British saw the Russian threat in Afghanistan, Azizuddin there too was involved in successful negotiations.

Mr Aijazuddin said December 1838 was the twilight in Ranjit Singh’s reign. Six months after the killing of one of his important generals in Peshawar, he died. He was cremated in Lahore. He was succeeded by his son Kharak Singh, who was addicted to opium, so his son Naunehal Singh controlled the kingdom, who was very anti-British. Ironically, the haveli built for him in Lahore housed a school called Queen Victoria’s Girls School. After Naunehal Singh’s death Sher Singh assumed power. All of Ranjit Singh’s successors continued relying on the Faqir brothers. When Sher Singh was murdered in 1843 the eight-year-old Dulip Singh came to power, but the kingdom was controlled by his mother, Rani Jinda. Subsequently, the British defeated the Sikhs and the Treaty of Lahore was signed.

“Once Sikhs made history, now they are relegated to it,” commented Mr Aijazuddin and added that of the three Faqir brothers, Azizuddin was the first to die in the late 1840s. Two years later Imamuddin passed away followed by Nuruddin.

Punjabi scholars recall the importance of the Jangnama by Shah Mohammad.

noreply@blogger.com (Gurinder Singh Mann) — Thu, 13 Nov 2014 18:35:00 +0000

The writings of 18th-century Punjabi poet Shah Mohammad were recalled by various Punjabi scholars and experts during a seminar 'Shah Mohammad Da Jangnama: Jang Hind-Punjab Da' at the Khalsa College here on Thursday.

Shah Mohammad (1782-1862), who lived at Vadala Viram near Amritsar, recalled with pride the glorious days of Maharaja Ranjit Singh's empire in his long poem 'Vaar Shah Mohammad', also known as 'Jangnama Shah Mohammad' or 'Hind Panjab da Jang.

The experts at the seminar emphasised that the writings of Shah Mohammad, who is the primary source of accounts on Ranjit Singh's rule, are relevant even today as he reflected upon the socio-cultural aspects of Punjab and many of those challenges are still staring into the face of Punjabi society.
Khalsa College principal, Dr Mehal Singh, said, "Ranjit Singh's rule was exemplary and writings of Shah Mohammad were the primary source of the history of that period and the way Shah Mohammad lyrically evoked the memory of the bygone days when the Sikh warriors had subdued Khaibar, Kangra, Jammu and numerous other places. He describes with admiration the deeds of heroism and sacrifice of eminent Sikh leaders such as Sham Singh Attariwala and Ranjodh Singh. The historical framework the poet has laid out for the events that took place has not so far been superseded."

Noted Punjabi novelist Jaswant Singh Kanwal, known for his famous novels `Lahoo Dee Lo' and `Jungle De Sher', delved deep into how Punjab had been facing various societal problems which needed to be addressed immediately. "Punjab was in trouble when Shah Mohammad wrote about its challenges and its society is still divided and facing challenges today,'' he said. The seminar was organised by Shah Mohammad Memorial Trust in collaboration with the department of Punjabi studies of the College.

Dr HS Bhatia, head of department of Punjabi studies, GNDU, said that though Shah Mohammad was basically a writer and not a historian, but his writings reflect upon the political, social and economic conditions of Punjab in the late 18th and early 19th centuries.

Senior journalist Varinder Singh Walia stated that Maharaja Ranjit Singh established a great rule, bringing unity of Punjab and giving the rule a secular outlook. His empire could not be sustained due to his failure to choose a successor, he added.

HT Correspondent, Hindustan Times Amritsar, November 13, 2014

Faith preserved, Guru Hargobind's sacred robe restored

noreply@blogger.com (Gurinder Singh Mann) — Fri, 24 Oct 2014 12:31:00 +0000

Chola Sahib, the 400-year-old sacred robe that sixth Sikh Guru wore on the first Bandi Chhor Diwas in October 1619, has been restored close to another Diwali.

Guru Hargobind wore the 52-tailed cloak on the day when he liberated 52 Hindu kings along with self from the Gwalior prison of Mughal emperor Jahangir and returned to Amritsar on Diwali, which Sikhs celebrate since as Bandi Chhor Diwas (day of liberation). Preserved at Ghudani Kalan, a village near Amritsar, the relic was restored by the team of conservators headed by Namita Jaspal.

“This fabric of faith dates back to the early 17th century and the villagers are attached to it emotionally. It is a gift from the Guru for their hospitality once. It was a tradition with the Sikh Gurus to leave their belongings to their hosts, and the cloak is a symbol of that,” said Namita, professional conservator since 1995.

About the Shiromani Gurdwara Parbandhak Committee (SGPC) view on the authenticity of the robe as Guru’s relic, she said: “I’m sure they know, since they once took it, but the villagers fought for it and got it back. Since then, they want to keep the SGPC away from it.”

In 2011, the villagers approached Namita because the fabric had aged, weakened, and lost flexibility. They requested her to visit the village for saving it. “Historians don’t know if it is authentic but going by the old references and people’s strong belief, it should be the same chola,” said BS Dhillon, head of the department of Guru Granth Sahib studies at Guru Nanak Dev University, Amritsar.

“History does state that the chola that the sixth Guru wore on the day of the release from the Mughal prison had 52 corners, and the one on display at the village has this characteristic,” said Sikh historian Simarjeet Singh, adding: “People who believe in history do recognise it as Guru’s relic.”

Conservator’s challenges

Conservator Namita Jaspal working on the Chola.
There are always more than the usual challenges involved working on historical objects that have religious sentiments attached. “All I knew was that the faith of the community had to be preserved,” said conservator Namita, who has also guided the restoration of the wall paintings at Harmandir Sahib in Amritsar.

Fungus had eaten the robe, and it had lost fabric at many places, because of not only ageing but also vandalism. Over the years, in different times, the torn areas had been sewn, which had helped limit the damage. Namita had to wear gloves to touch the revered Chola Sahib.

“I told the villagers I couldn’t do my work without touching it. Even then, the frowning sewadars would watch over me. Within a month, I restored their faith,” she said.

Usmeet Kaur, Hindustan Times Amritsar, October 21, 2014

Badal unveils 'Golden Temple plaza'

noreply@blogger.com (Gurinder Singh Mann) — Thu, 23 Oct 2014 15:15:00 +0000

CM Parkash Singh Badal, Deputy CM Sukhbir Badal and Akal Takht Jathedar Giani Gurbachan Singh at the inauguration of Golden Temple entrance plaza in Amritsar on Wednesday

Heritage and conservationists have had reservations regarding the new Harimandir Sahib plaza.

Chief Minister Parkash Singh Badal and Deputy CM Sukhbir Badal today dedicated the first phase of the Golden Temple entrance plaza to the people here this evening. This will pave the way for easy movement of the pilgrims at the main entrance of the holy shrine.

Dedicating the plaza, the CM termed it as an architectural marvel which was a tribute by the state government to add to the glory of Darbar Sahib.The CM said the SAD-BJP government was committed to perpetuate the glorious history of the state. He said the government had constructed world-class monuments such as Virasat-e-Khalsa at Anandpur Sahib, Chapparchiri War Memorial at Mohali, memorials of big and small holocaust at Sangrur and Gurdaspur, besides the upcoming Jang-e-Azaadi memorial at Kartarpur. Likewise, special focus was being laid on the development of religious towns of state.

The plaza’s features include 8,250 square metre of marble paved area for hassle-free movement of devotees, increased public amenities at ‘jora ghar’ (shoe-keeping facility) and ‘gathri ghar’ (baggage room), shaded peripheral colonnade compatible with the holy shrine’s character, perforated stone screen walls, aesthetically designed architectural lighting, entrance gateways and a fountain at its centre. The work on the second phase entailing a string of facilities in the basement is yet to start.

Among these amenities would be a state-of-the-art interpretation and information centre for tourists, VIP lounge, bank, ATM, airlines and railway inquiry, a multipurpose hall, security and services area, toilets and other public conveniences. The work on the plaza started in May 2011 and was supposed to be completed by Diwali last year. Talking to the mediapersons, the CM expressed hope that the Union Government would soon start the work on the ‘Smart City’ project for Amritsar.

Some highlights

8,250 square metres of marble paved area for easy movement of devotees
White and pink marble having thickness of 37 mm put up by expert craftsmen from Rajasthan
Seating facility for around 25,000 pilgrims around trees and fountain
‘Jora Ghar’ (shoe-keeping facility) and ‘Gathri Ghar’ (baggage room) spread over 650 square metres with specially designed corridor

Perneet Singh/Manmeet Singh Gill,Tribune News Service
Thursday, October 23, 2014, Chandigarh, India

Harmandar Sahib: When development needs direction

noreply@blogger.com (Gurinder Singh Mann) — Tue, 21 Oct 2014 14:09:00 +0000

Harmandar Sahib is not separate from the fabric of the city. The defining edge of the shrine is fluid — formed by the waters of the sarovar. The heart exists and hence the body exists.
Gurmeet S Rai

THE urban morphology of Amritsar has remained similar in texture and pattern over the centuries. In the heart of the walled city is located Sri Harmandar Sahib within the pool of nectar. Several decades, or not so long ago, the Amrit Sarovar sat seamlessly — just as the heart sits seamlessly in a body. The shrine was not separate from the fabric of the city. The defining edge of the shrine was fluid — formed by the waters of the sarovar. The heart exists and hence the body exists. The rhythm of the heart as the Guru envisioned was the community, and the community guarded the site with its entire existence. History has several instances where the community rallied around the site to protect its sanctity and symbols of value as defined by the founding fathers of the faith.

The distinctive character of Harmandar Sahib comes from elements of spatial planning, its architecture, visual character, recitation of Gurbani — the sound scape, life and activities within the precinct — with the Guru at the centre in the sanctum sanctorum of the shrine. The distinctive character of Harmandar Sahib comes from elements of spatial planning, its architecture, visual character, recitation of Gurbani — the sound scape, life and activities within the precinct — with the Guru at the centre in the sanctum sanctorum of the shrine.

Do plans for interventions in sites of immense cultural significance such as the Golden Temple take into consideration the physical attributes that contribute to understanding the values of the site? Do the urban infrastructure and design guidelines recognise the distinctive relationship between the city and the sacred precinct? I am afraid not.

In the absence of proper articulation of these principles or of any guidelines for planning, the planners and architects are oblivious to these. Who is to be blamed here — the planners or the site managers or the political system that does not provide a platform for dialogue and undermines the academicians and specialists alike.

Evolution of the city

Harmandar Sahib has evolved through three distinctive periods. Guru Ramdas envisioned the sarovar — the waters. Guru Arjan Dev added the floor of the parikarma and the steps of the sarovar were built of Nanakshahi bricks. The material palette was modest, in the spirit of the faith. End of the 18th century saw the introduction of materials for embellishments. It was under the patronage of Maharaja Ranjit Singh that decorative features were introduced by way of cut stone floors, pietra durra on the walls of the shrine with embossed gold sheets above. Frescoes and other plaster-based rendering using coloured glass, mirrors and gold leaf were introduced into the interiors of the Prakashsthan (the self-illuminated space which houses Sri Guru Granth Sahib). The work of the karkhanas or the workshops in Harmandar Sahib was run with the resources contributed by the community — both poor and the rich.

The decorative floors in the 19th century were confined to the chhoti parikarma, and the plaza in front of Sri Akal Takht Sahib and the farther portion of the outer parikarma. The outer edge of the complex in the 18th and the 19th century came to be defined by the mansions of the misls, the bungas. The spaces between the bungas were the streets of the city.

Distinct physical character

The distinctive physical character of Harmandar Sahib comes from elements of spatial planning, its architecture, visual character, recitation of Gurbani — the sound scape, life and activities within the precinct — with the Guru at the centre in the sanctum sanctorum of the shrine. The precinct is located in the lowest part of the city. This un-gated sacred precinct gives refuge to all in all times. The sound scape of the bani is a constant reminder of ‘oneness in diversity’. The buildings that form the edge with the stepped profile of verandas and terraces were introduced in the middle of the 20th century after the creation of the Shiromani Gurdwara Prabandhak Committee in 1925, which enabled the Sikh community to once again look after its sacred sites (that had come under the management of the District Administration, under the British after Punjab was annexed in 1849).

The uniformity in design — the typology with rooms with verandas in front, are put to use for the activities related to the shrine and were created as a defining edge — a ‘buffer’ between the city and the sacred precinct. While the complex evolved the defining principles for the transformation were consistent through the ages and were not compromised.

The dense urban morphology with its narrow maze of streets and architecture in brick and lime converge at Harmandar Sahib and is in sharp contrast to the character-defining elements of the sacred precinct.

Incongruent change

The city grew over time. Amritsar came to be recognised as a city of spirituality and productivity. The contribution of people of Amritsar through the ages as an empowered community has left an indelible mark on the conscience of the nation.

It is extremely evident that the character has changed in Amritsar in the recent times, in tangible as well as intangible ways.

The city is choked with traffic. The walled city has an immensely degraded environmental quality with polluted air and water. There is immense noise, fumes and visual clutter in what remains of the historic city in the immediate vicinity of Harmandar Sahib. In the absence of an effective storm-water drainage, the monsoons of 2014 saw the parikarma getting waterlogged! Waste water flows in open surface drains.

Not only are the 19th and the early 20th century buildings of heritage value in the walled city of Amritsar being demolished to make way for new buildings, these new buildings with dominant hoardings are being built with a material vocabulary of steel and glass and gaudy colours that are completely in contrast to the essential character of a historic city.

Amritsar was rich in its craftsman in brick buildings and produced pioneers such as Bhai Ram Singh — the architect builder of the Khalsa College and several character-defining brick buildings of Lahore. But not only are the brick buildings of the walled city being demolished now, those built by Bhai Ram Singh are also under a threat. These include the old office of the Deputy Commissioner, the ITI building adjacent to the Hall Gate and the Saragarhi Gurdwara. Are these inadequacies impossible to address given that Amritsar attracts the attention of governments and political bodies in power who endow the city with resources for development?

Off-track planning

The current planning and development paradigm undermines the voice of the collective. The need of the community is understood only at the level of the gross — as only confined to the need of the body. Over the past two decades Amritsar has seen the launch of several programmes for development and upgradation of infrastructure. While the Jawaharlal Nehru National Urban Renewal Mission brought in the elevated road into the city leading into the walled city and a multi-storeyed car park, a recently introduced large white-marbled forecourt to Harmandar Sahib with a basement visually competes with the pristine visual character of the sacred precinct.

The water fountain in the forecourt as a visual element of design too will compete with the water as an element of the sacred precinct. Water in the walled city was only in the sarovars and has always had a special meaning. The fountain in itself is associated with entertainment which doesn’t fit in with the sacred ambience of the shrine. Is this the most appropriate design intervention in the forecourt of Harmandar Sahib? On the other hand pedestrian and vehicular circulation in the areas outside the shrine for the anticipated increased footfall continues to be choked.

Are the needs of the walled city with Harmandar Sahib understood properly by the planners? The approach to demolish the existing fabric and replacing it with wider roads and more car parks will certainly not address the ever-growing demand for space. It is evident today that the current approach of providing augmented infrastructure without regulatory policies will not address the needs of the city.

Long-term threats

The increased capacities of buildings with increased users only induce more demand on the infrastructure. Constructing larger and taller buildings like the recently built SGPC building adjacent to the Saragarhi Gurdwara to house more pilgrims in extreme proximity to the Golden Temple may provide more accommodation to the pilgrims. But this is certainly not based on an understanding of sustainable development principles, especially around sacred sites worldwide. It is easy to recognise that what may appear informed by noble intentions, the very increase of ‘infrastructure’ and augmented facilities for the visitors and pilgrims will pose a threat in the long term.

Time to wake up

The modern concepts of development in India today are far removed from the notion of the collective. Compromising the defining principles of sites of significance and their setting leads to irreversible loss of heritage, both tangible and intangible to the community. Can political and administrative decision makers allow for a dialogue between the academicians, community and planners to inform the planning and conservation processes? Can an agreed vision inform development in heritage cities, more specifically Amritsar?

Amritsar is important. The year 2017 will see the people of Amritsar celebrate 440th year of the founding of the city. Can the community — local, regional and global — play a role in the future development of this city. With the newer schemes for development in the pipeline (Amritsar as a SMART city) and projects and programmes for the conservation or heritage of Amritsar for an integrated development of the city as a cultural tourism destination under the aegis of the Government of Punjab with the support of Asian Development Bank (IDIPT 2014-2020), there is a window of opportunity once again, and let’s not miss it! Amritsar deserves integrated thinking by an empowered community once again.

Much-hyped projects

Over the past two decades, Amritsar has seen the launch of several programmes for development and upgradation of infrastructure, especially aound Harmandar Sahib. Some of these are:

* Elevated Road project leading to the walled city was undertaken under the Jawaharlal Nehru National Urban Renewal Mission .

* Multi-storeyed car park to decongest areas in the vicinity of the Golden Temple

* Marble forecourt at Harmandar Sahib with a basement

* Water fountain in the forecourt

— The writer is Director and Principal Conservation Architect, Cultural Resource Conservation Initiative (India) Pvt Ltd

Published in the Tribune: Tuesday, October 21, 2014, Chandigarh, India

WWI centenary brings up untold history of Sikh soldiers at Surrey Library

noreply@blogger.com (Gurinder Singh Mann) — Tue, 21 Oct 2014 12:33:00 +0000

Surrey resident Steven Purewal has put together an exhibit commemorating the involvement of Punjabi soldiers in WWI. Pictured behind Purewal is King George V wearing a ceremonial turban.

SURREY — Coming up on the hundredth anniversary of the First World War this Remembrance Day, images of poppies, Canadian maple leaves and saluting soldiers will adorn Surrey’s public places. Tales of valour, honour and duty will be remembered.

But there’s another side of the story that hasn’t been told, until now.

Duty, Honour & Izzat, a new exhibition put together by Surrey resident Steven Purewal, details the story of 500,000 Punjabi combatants who fought alongside Canadians in WWI.

Purewal, a British-born Indian, has been collecting primary artifacts from WWI pertaining to the involvement of Punjabis, such as war medallions and propaganda art. He said that the Sikh side of the story has been grossly underrepresented and even the public school system completely bypasses that aspect of its history.

“The deficit isn’t just at the common layman’s level, it’s even in academia,” Purewal told the Now at the Central City Library, where the Duty, Honour & Izzat exhibition currently resides.

“And even within professional historians, they have not picked up on this because they have no reason to. The only people who have a reason to tell this story are the people from that community, and we haven’t done it ourselves,” he said.

Purewal is, of course, referring to the unrecognized Sikh soldiers who fought in the First World War that were omitted from the history books in several famous battles; namely, Flanders Fields, Vimy Ridge and both battles of Ypres. And that’s just to name a few.

“We’re not saying, ‘Why haven’t you told our story?’ because we haven’t told it ourselves,” Purewal said. “That’s the point of this project, is really telling the story so we don’t have that occur again.”

While he’s been sitting on this information for quite some time, collecting artifacts and sources, Purewal said it became more pertinent than ever to put together the exhibition now that the centenary of WWI – which happened from 1914 to 1918 – has approached.

“I spent the whole summer doing this,” he confirmed. “I thought, ‘If we don’t do it this Remembrance Day, I think we haven’t done justice to these people. It has to be done now.’”

One of those injustices, Purewal points to, is an incident with Surrey’s Newton Legion that turned away Sikh veterans wearing turbans during a Nov. 11 ceremony.

Another is the foreword in a popular children’s book widely used in local schools In Flanders Fields - The Story of the poem by John McCrae, which lauds the involvement of Canadian, Australian and New Zealand troops in WWI. There’s no mention of Indian troops, which outnumbered the Canadians and Australians combined.

“If you read these things, you wouldn’t know that thousands of (Punjabis) had already fought in those grounds, (nor that) they were even there in the war,” he said.

“These (books) are null and void after this. They’re inaccurate, and they do a lot of harm because it translates to a perception in the mainstream that ‘You guys don’t carry your weight, you don’t participate in Remembrance Day’... It’s a huge omission that needs to be corrected.”

The omitted information from WWI is what also links many South Asians to the Fraser Valley.

“The reason that there are so many Sikhs in the Lower Mainland is because of our military heritage. For 150 years, being a Sikh was synonymous with being a soldier… we basically came out here at Queen Victoria’s behest,” Purewal said. “We were full-fledged British subjects.”

As part of Duty, Honour & Izzat, Purewal and SFU are teaming up to bring an ex-British military officer for a public lecture at SFU Surrey on Nov. 10. As well, 10 Surrey schoolteachers have signed up for a workshop with Purewal to add the untold bit of history to their curriculum.

“We haven’t done our forebears justice by not having told the story already, that’s how I see it and that’s why I’m compelled to tell the story,” he said. “We have a joint heritage, a joint history (with Canadians). By not recognizing it, it undermines our ability to have a better common future.”

Duty, Honour & Izzat: The Call to Flanders Fields WW1 Centennial Exhibition, put together with the help of Surrey’s Simon Fraser University and some government funding, is on display at City Centre Library until Nov. 2, and will move to the Surrey Archives from Nov. 4 to 15.

Kristi Alexandra / Now Staff. October 17, 2014: www.thenownewspaper.com/

Sikh Relics at Patiala Fort still not moved to Anandpur Sahib

noreply@blogger.com (Gurinder Singh Mann) — Sun, 12 Oct 2014 11:05:00 +0000

PATIALA: Despite repeated assurances by the Punjab government, at least eight relics of tenth master of Sikhs Guru Gobind Singh are still lying locked at Qila Mubarak in Patiala since last six years. The relics, lying at a closed place, are away from public gaze despite the fact that the government had decided in January to shift these to a museum at Anandpur Sahib. The apathy of the department of culture, archaeology and museums is the primary reason for inaction.

The relics - a turban, three swords, a cloak, hair with comb and a manuscript - were in possession of the descendants of the erstwhile Nabha royal family till 2008. That year the Punjab and Haryana high court directed the state government to take possession of the relics and display them at a suitable museum.

"Shiromani Gurudwara Prabandhak Committee (SGPC) is already working on the project of shifting relics from Patiala to Anandpur Sahib. SGPC is designing a special bus for shifting these relics. I have been told that it would take three more weeks to design the bus," said N P S Randhawa, director, department of culture, archaeology and museums.

In December 2013, while hearing a second case regarding the matter, the Punjab and Haryana high court had directed the descendants of the Nabha royals to deposit all relics of the Guru they had with the state government.

According to Encyclopedia of Sikhism, some of these relics were with Peer Budhu Shah, a Sufi saint whose sons and hundreds of disciples fought under the command of Guru Gobind Singh against the hill chieftains. Legend has it that some years after Budhu Shah's death, some of these relics eventually found their way to the family of the maharaja of Nabha. These were kept in Hira Mahal - the royal palace of the Nabha princely state.

Amaninder Sharma,TNN | Oct 7, 2014,

Also see Relics of Guru Gobind Singh to be placed at Takht Keshgarh Sahib.

Speed up Punjab heritage conservation: Say experts

noreply@blogger.com (Gurinder Singh Mann) — Sun, 12 Oct 2014 10:27:00 +0000

Chairman of Dilbir Foundation Gunbir Singh addresses a seminar on “Dialogues on legacy conservation-Tangibles” at Bhai Vir Singh Museum in Amritsar on Saturday.

Experts were unanimous in their opinion of accelerating the pace of work on conserving the heritage of the holy city in a seminar held on “Dialogues on legacy conservation-Tangibles”. The seminar was organised by Dilbir Foundation at Bhai Vir Singh Museum.

Speaking on the scenario in Punjab, Namita Jaspal discussed her conservation work at the Golden Temple during the last nine months. Earlier, she scientifically restored the holy robe of Guru Hargobind, the sixth guru, placed at Chohla Sahib Gurdwara.

Another conservationist Gurmeet Rai speaking on policy barriers versus legacy saviours: Solutions thereto, shared her experience of the present conservation scenario. She stressed on the need of generating awareness among the masses about conserving and valuing the heritage.

President of the Dilbir Foundation (DF), Gunbir Singh, said the message of organising the event at the residence of Bhai Veer Singh was to showcase the preservation of his orchard with organic means. “This venue now is a place to bring school students in order to connect them with nature,” he added.

He said a community, a state or a nation stands to gain by caring for their assets as tangible or intangible heritage. “Punjab has an incredible wealth of tradition and values that is simply dissipating.

Fortunately there are still vestiges of our ancient existence still visible at places. The frescos, the Idgahs, the serais, the relics and the archaeological evidences are still heartening,” said Gunbir.

“In tangibles programme, our foundation wishes to work in these areas. Our dialogue today aims at identification and creating roadmaps for restoration and conservation. We have to do our duty as inheritors, and adopt the mission to protect our cultural assets as a fundamental right of our existence,” he added.

Gunbir said the foundation had also alluded to making a restoration plan of Bhai Vir Singh Niwas as a key deliverable of these dialogues.

Neeraj Bagga
Tribune News Service,Amritsar, October 11

Golden Temple plaza: Will it add to grandeur of shrine?

noreply@blogger.com (Gurinder Singh Mann) — Sat, 11 Oct 2014 09:41:00 +0000

Will the white glistening marbles outside the Clock Tower or Ghanta Ghar entrance of the Golden Temple add to its grandeur and beauty?

This was the idea with which Punjab administrators were toying when they proposed the entrance plaza project for the shrine, as they felt that old structures did not give a presentable look to the area. They felt that an open space should be created on which pilgrims and visitors could move around more freely without bumping into vehicles that once plied to and fro on the busy road a few steps from Ghanta Ghar.

As of now, shopkeepers and residents taking the road to reach their destinations stop for a moment to have a glimpse of the sanctum sanctorum from under the archway of Ghanta Ghar and bow their heads.
However, the proponents of the plaza project hardly bothered about 'daily darshan' aspect of the shrine, as they were more concerned with thousands of devotees and tourists flocking to the shrine everyday.

When chief minister Parkash Singh Badal proposed the project in 2010, he had the Taj Mahal in mind. Thereafter, the project designers proposed a marble flooring outside the Ghanta Ghar entrance, which found a nod by the chief minister too, but criticis felt that greenery would have been more suitable and soothing to the eyes as it would not be easy to walk barefoot on the marble in summer.

Its designer SS Behl, professor, department of architecture, Guru Nanak Dev University (GNDU), observed: "The plaza has been made in semblance with the internal construction, with a white spread of marble similar to the internal premises, making the path to the shrine easy and adding to the beauty."

"An important feature of the structure is that it has come up at the same level as the marble flooring of the Clock Tower," explained prof Behl.

Demolishing old order

The proposal to demolish old structures outside the Clock Tower entrance was not a recent, and was taken during the fifth and final phase of the 30-metre Golden Temple periphery beautification plan launched in June 1988. Like other four phases around the shrine, this area too was to be developed into a green belt.

In 2009, the old market outside the Clock Tower entrance was demolished and a green space came up. However, when the plaza project took shape in 2010-11, the green belt was done away with to make way for the marble flooring. The wall that demarcated the area of the shrine from that of the municipal corporation (MC) was also demolished and the road running along the wall now does not exist.

The project

The foundation stone of the project was unveiled in the winter of 2011 and it was to be completed in two years; however, the deadline dragged on leading to cost escalation from `78 crore to `117 crore.

After the project missing many deadlines, deputy chief minister Sukhbir Singh Badal recently announced that it would be thrown open to devotees on Diwali. However, this is far from the truth as a major portion of the work, being executed in the basement, is nowhere near completion.

The 8,000 square yards plaza top, having two arch-shaped entrances, is expected to be opened for devotees on Diwali, while work in the basement will carry on.

The basement when finished will have an audio-visual information centre for visitors giving information on the Sikhism, the shrine and the Holy City, besides other tourism-related details.

It will also have modern facilities for pilgrims and visitors. It will have a VIP parking facility, a conference room fixed with modern gadgets, internet cafes, railway ticket booking kiosks, waiting halls and various other facilities.

Harkirat Singh , Hindustan Times Amritsar, October 09, 2014

Golden palanquin worth Rs. 1cr presented to Harmandir Sahib

noreply@blogger.com (Gurinder Singh Mann) — Thu, 02 Oct 2014 14:56:00 +0000

A 'palki' (palanquin) carved out of 3-kg gold was given in offering to the Harmandir Sahib by a Kanpur-based Sikh family here on Wednesday.

The palki, which is worth around Rs. 1 crore, was handed over to Akal Takht Jathedar Giani Gurbachan Singh and Shiromani Gurdwara Parbandhak Committee (SGPC) chief Avtar Singh Makkar at the shrine.

The Guru Granth Sahib will be placed in the palki, which was offered by Mohinder Singh Kathuria and his wife Prabjit Kaur.

The Jathedar while accepting the offering, offered a prayer for the wellbeing of the Kathuria family.

The golden dome on the top of the palki was also given in offering at the shrine by two devotees, Surinder Singh and his brother Swinderpal Singh.

The dome was later fixed to the palki. This dome was carved out of 1.25 kg gold.

Hindustan Times Amritsar, October 02, 2014

Deccani Sikhs: Punjabi by nature?

noreply@blogger.com (Gurinder Singh Mann) — Sun, 28 Sep 2014 07:55:00 +0000

Sikh policemen were part of the Nizam’s law and order machinery. (Virender Singh Gosain/HT Photo)

Since the past 10 years, Sajjan Singh, an engineer in Hyderabad, has been chasing the stories of his people, the Deccani Sikhs, and seen them disappear like rabbits down a hole — old reports commissioned by central or state minority commissions would cancel their own oral histories or only highlight part of it; new leads would pop up with the excavation of an ancient sword or a flintlock gun and be left hanging; a period-book would turn up at the Salarjung Museum in a script that he would have to learn to translate. And he would try to work out, as all minorities do, how best the history and culture of his community not only be more widely known and spoken about by the community itself, but that it should ‘appear’ in the official history of Telangana at a time when the state is charting its own.

In the 100 days following the bifurcation of Andhra Pradesh, the Telangana government has been trying to redraw its priorities. A section of the population has interpreted the recently-conducted survey as one demanding proof of nativity. The small but rooted 50,000-strong Deccani Sikh community has no such qualms. They say they are “natives”, people who arrived in Hyderabad in 1832 as part of a gentleman’s agreement between two kings. “This is our home and Telangana has always treated us as its own,” says Iqbal Singh, who runs a transport business, referring to their 200-old history of habitation at Barambala, the 600-acre area where the first Sikh regiment camped as it marched into Hyderabad from Lahore on Maharaja Ranjit Singh’s orders to help the fourth Nizam on the appeal of his Punjabi Khatri prime minister, Chandu Lal.

Around 90% of Deccani Sikhs are descendants of that army. On Barambala, stands a school run by the Sikh Education Society, and a gurudwara, one of the first constructed in the Deccan. A rare lithographic Guru Granth Sahib, the holy book of the Sikhs, of Lahore lineage is kept here. Sajjan Singh’s interest in his own history, he says, began with this book as he helped in its binding and learnt to conserve it with the advice of Salarjung Museum experts.

Sajjan Singh of the Sikh Heritage Foundation- Hyderabad Deccan has been conserving manuscripts and artefacts related to Deccani Sikh culture. (Virender Singh Gosain/HT Photo)

What Deccani Sikhs now face is a peculiar situation. They are sandwiched between two identities: a) their Deccani culture with historical links to the house of the Nizam, not a popular figure with India’s political elite due to his pro-Pakistan stand at the time of independence and hence under no obligation to honour his last orders; b) and the pressure of being Sikhs outside Punjab. Being a minority among minorities, they are also on no party’s agenda. Muslims constitute 18% of the minority population of Hyderabad, Christians are 7-9% while the Sikhs are just 1%. The dominant Muslim minority gets the cream of reservations. On the other hand, the propagation of the Sikhs’ social culture, leave alone religious culture, find, if at all, intermittent political support.

In 2010, the Sikligar Sikh community (the ironsmiths) was included in the Backward Class (A) category; 285 houses were built for them, but they got no government job or financial assistance. The encroachment by the Wakf Board of the 200-acre Barambala land (gifted by the Nizam, now a busy Hyderabad suburb) has meant the control of the community has dwindled to a mere 65 acres. They further allege that no government has tried reclaiming it on their behalf. Sardar Ravinder Singh, the Karimnagar mayor, a Telangana Rashtra Samithi (TRS) man, is their sole ‘political force’. It’s a political appointment, they wish him well, but Deccani Sikhs expect nothing out of it.

There may also be a token Superintendent of Police here and an IAS there among the Deccani Sikhs, but most members of the community are self-employed. They run small-time businesses or are drivers working their own vehicles, or, are security guards at factories, reports a study by sociologist Birinder Pal Singh of the Punjab University, Patiala. Deccani Sikhs are, thus unsurprisingly again, a mass of knotted longing and frustrations. In 2014, Telangana almost reminds them of the state of limbo that followed the annexation of the pricely state of Hyderabad into the union of India in 1948.

Nanak Singh Nishter is a descendant of a risaldar in the Lahori fauj. (Virender Singh Gosain/HT Photo)

“We came flying 14 holy flags, we were a 14,000-strong army, we were led by Risaldars,” recites Baby Singh, a Class VII student at the Guru Nanak School, Barambala, at high pitch, as if she had just seen them charge past her school window. The Sikhs aided in tax collection, spread the Nizam’s rule in his dominions and were, by all accounts, a good bouncers-cum-peacekeeping force. “Unlike the British, the Sikhs didn’t come for war, or as refugees, we were invited,” says Yuvraj Singh, a young mechanical engineering student on the lookout for a job. “We came on horseback, we stayed on horseback.” This 19th-century adventure story went kaput in its post-colonial encounter — by 1950, the Nizam had entered the Governor’s house; his Sardars were getting out of their two-starred lapelled tunics and breeches into civvies, ready to leave the cantonment.

Mixed feelings

All the talk of missed opportunities since 1950s also reflect to the Deccani Sikhs’ other anxiety which many of them put in the language of demand. They are proud of being Deccani, but they also want an acknowledgement of their ‘cultural loss’ and a separation from latter-day Sikh migrants, the Punjabi Sikhs who settled in Telangana post-partition, or came here to escape the 1980s riots after Indira Gandhi’s assassination.

Sarjit Singh, a retired bank employee, the Sikh representative in the state minority commission (erstwhile Andhra Pradesh called it the Minority Finance Corporation), for example, says he is now an office-bearer without an office and a salary. “100 days of the TRS government are over but the status of the body is ambiguous”, he says. “A `1,000-crore/ year fund is allotted for minorities but the breakup per community is unclear. I spent `1 lakh out of my own pocket to go on tours, visit gurudwaras in disturbed areas… Who will give us compensation? We came here from Lahore and lost our culture, our practice of spoken (Punjabi) language.”

Deccani Sikh households speak a mix of Hindu-Urdu are fluent in Telegu; Sajjan Singh’s wife, a bank official, even got a chance to be a Telegu news reader on TV. The women wear bindis and saris, though the preference for salwar kameez has begun to catch on. The higher economic profile of the Punjabi Sikhs has triggered at the same time, a protectiveness towards their own regional identity but also a watchfulfulness towards their upwardly mobile brethren from Punjab who are equally isolationist in their attitude. Pal’s study reveals that Hyderabad’s Punjabi Sikhs maintain a “hardbound glossy directory with complete contact details of their businesses” excluding the details about Deccani Sikhs and their businesses.

A group of young Deccani Sikhs list the following differences in all seriousness and state why these are reasons enough against intra-marriage: “We follow a line, we are hardcore Sikhs. In Punjab, if they feel like dancing, they dance, they drink”; “We never allow Sikhs with trimmed beards inside the gurudwara;” “We may read the Guru Granth Sahib in Hindi and they might know Gurumukhi but we are more attached to the Sikh tenets”; “Our food can’t do without imli; they make khatti dal in amchoor…” Their relationship with Punjab and mainstream Punjabi culture is, thus, complicated. They watch Punjabi films and TV serials, but have no family there nor any special desire to relocate there. (Only two students in a class in the Guru Nanak School said they have visited Punjab). They acknowledge the importance of the Golden Temple but want to stay away from Shirmonani Gurudwara Prabandhak Committee (SGPC) politics. “The SGPC tries to capture gurudwaras of Maharashtra and Hyderabad,” says a Deccani Sikh on the condition of anonymity. “They have a `800 crore-annual budget. But no funds for scholarship or grants for schools come our way.”

“We want reservation, we want Baisakhi declared a state holiday,” says Kunal Singh, a bank employee. “Deccani Sikhs are cremated at Hindu cremation grounds. We want our own graveyard,” he adds when another young Sikh shuts him up with a cackle referring to a member of their community. “That Darshan Singh Rajan, ever since he got a vehicle fitted with Gurbani cassettes to take people to the funeral ghat, two people have been dying every week!” No population to speak of and how we go on about having our own crematorium...”

Paramita Ghosh, Hindustan Times September 27, 2014

Mughal and Sikh era towers crumbling brick by brick

noreply@blogger.com (Gurinder Singh Mann) — Tue, 16 Sep 2014 16:52:00 +0000

The crumbling towers of Lahori Gate at the entrance of Qila Sarai at Sultanpur Lodhi. The police station and DSP's office continue to function from here.

Ten days after the crumbling of one of the two ‘minars’ (towers) of Lahori Gate at the entrance of historical Qila Sarai at Sultanpur Lodhi on Thursday last, the authorities concerned are yet to wake up to the cause.

Heaps of debris that lie at the entrance of the gate presents a picture of neglect on the part of the heritage and tourism authorities towards the significant archaeological monument.

The monument dates back to 800-year-old Lodhi dynasty and its two gates, Lahori Gate and Delhi Gate (which lies permanently closed on the back side), were part of the erstwhile GT Road. Mughal emperor Shah Jahan is learnt to have rebuilt it. It was here that his sons Aurangzeb and Dara Sheikoh took up their studies. Guru Nanak Dev is also learnt to have spent time here.

The fort currently houses the Sultanpur Lodhi police station and the DSP’s office. The partially broken Lahori Gate is the only access point for the scores of police employees and residents coming here daily. Even after Thursday’s incident, the police vehicles continue to pass through the gate, shaking its fragile structure every now and then.

Onlookers say the life of the remaining part of the gate would not be much unless it is preserved at the earliest. As birds perched on it today, some loose bricks and dust started falling. “Any calamity, storm or even heavy rain may lead to the crumbling of the other ‘minar’, which seems to be losing its balance now,” says Sonu, a trader who has his shop opposite the building.

In August 2008, a conservationist group, The Anad Foundation, led by prominent vocalist Bhai Baldeep Singh, had even presented a proposal for restoration of the two gates and the fort to Chief Minister Parkash Singh Badal. They had prepared an estimate of Rs 7.2 crore, but the government continued to turn a blind eye.

The government is learnt to have rather hired its own consultants two years ago, got the fort re-plastered with a thick coat, only to scrap it later. Bhai Baldeep Singh says, “I call it pseudo-conservation, the result of which is before you. The inexperienced hands rather left marks on the beautiful thin bricks. It was the worst masonry which they did. I do not mind to call it murder of the last traditional remains in Punjab.”

For the commoners, the fort and the gate seem to have become irreparable, though conservationists believe otherwise. “There is no monument that cannot be restored. It only needs the mind and hands of an expert. The collapsed portion can be reconstructed by experts,” says US-based Harjap Aujla.

Kapurthala Deputy Commissioner DS Mangat says he would get in touch with the officials and apprise them of the situation.

Raji Pramod Shrivastava, Secretary, Tourism and Cultural Affairs, Museums, Archives and Archaeology, says, “I will send a team to the site on Monday to ascertain what needs to be done.”

About the monument

The building dates back to 800-year-old Lodhi dynasty
The Lahori Gate and Delhi Gate were part of the erstwhile GT Road
Mughal emperor Shah Jahan is learnt to have rebuilt them
His sons Aurangzeb and Dara Sheikoh took up their studies here
Guru Nanak Dev is learnt to have spent time here

Deepkamal Kaur, Tribune News Service
Sultanpur Lodhi, September 14

SGPC removes plaque with wrong information at Golden Temple

noreply@blogger.com (Gurinder Singh Mann) — Sun, 14 Sep 2014 08:38:00 +0000

A view of the newly cemented portion of Maharaja Sher Singh Gate where a plaque was installed earlier at Golden Temple in Amritsar.

The SGPC has removed a plaque put up at the historic Maharaja Sher Singh Gate adjacent to Akal Takht in the Golden Temple complex after a plea was filed with the Sikh Gurdwara Judicial Commission, stating that the plaque carries wrong information about the descendants of Maharaja Sher Singh.

When The Tribune team visited the Golden Temple complex, it found that the plaque was removed from the gate and the place where it was installed is now plastered with cement. The Maharaja Sher Singh Gate also holds great significance due to the fact that the SGPC has preserved it as a memory of the Operation Bluestar.

The gate bears a number of bullet marks of the Army operation carried out in 1984. The SGPC took off the plaque after Vigyan Singh, a resident of Sarhali, filed a petition with the Sikh Gurdwara Judicial Commission, alleging that the management of the shrine has resorted to negligence and has given wrong information about the descendants of Maharaja Sher Singh, which is tantamount to distorting history.

He also stated that this was leading to dissemination of wrong information among scores of pilgrims visiting the holy shrine daily. He said the SGPC, which is the mini-parliament of Sikhs, should have verified facts pertaining to Sikh history before putting them up for public display. When contacted, Sikh Gurdwara Judicial Commission Chairman MS Brar confirmed that the petition was filed with them. However, he said, it was later withdrawn as the “two sides reached an agreement”. On the other hand, Darbar Sahib manager Partap Singh admitted that they have removed the plaque after a mistake in it came to the fore, adding that it would be put up again after making the correction. He said he had no idea as to when this plaque was installed.

Perneet Singh, Tribune News Service

Amritsar, September 13

British Army honours Sikh role in World War One

noreply@blogger.com (Gurinder Singh Mann) — Sat, 13 Sep 2014 08:54:00 +0000

The British army has honoured the contribution made by Sikh soldiers during World War One.

Thousands of Sikhs from the Indian sub-continent fought and died for Britain during the conflict.

The commemoration at the Royal Military Academy Sandhurst featured a re-enactment by 36 Sikh volunteers.

Kameldeep Singh Samra, from Birmingham explains why it is so important to remember the thousands of Sikhs who died fighting for the British Empire.

See video at the BBC website

The 21 Sikhs of Saragarhi

noreply@blogger.com (Gurinder Singh Mann) — Fri, 12 Sep 2014 16:37:00 +0000

A small body of Sikhs defended a vital North-West Frontier post against 10,000 Afridi and Orakzai attackers. Today is the 117th anniversary of their heroic effort.

Britain’s Parliament interrupted proceedings and rose to give a standing ovation on September 12, 1897 to 21 valorous soldiers — all of them Indians, all of them Sikhs — for what was undoubtedly a tremendous act of collective bravery, and one of the greatest ‘last-stands’ in military history, the Battle of Saragarhi.

The North-West Frontier of undivided India, now a part of Pakistan known as Khyber-Pakhtunkhwa, is a harsh place. Embroiled even today in bloody conflict, it has been home to a multitude of battle-hardened tribes for centuries. In this tumultuous region, between the forts of Gulistan and Lockhart, which were built by one of India’s most proficient military commanders, Maharajah Ranjit Singh, is where Saragarhi is situated. As there was no visual contact between the two forts, Saragarhi was created as a heliographic communication post to signal between them.

Afridi and Orakzai tribesmen had started to revolt against British annexation of the area in the latter part of 1897, resulting in a multitude of attacks on both Gulistan and Lockhart, especially during the first week of September that year. Elements of the 36th Sikhs, under the command of Lieutenant Colonel John Haughton, had been moved to the area and had been successfully repelling attacks from the tough, hardy Pashtuns.

On September 12, the frustrated tribesmen changed strategy; they decided to cut off this vital communication link that was being guarded by a detachment of the Sikhs, having only been reinforced in the previous couple of days by Havildar Ishar Singh, and just 20 other ranks. At 9 am, no less than 10,000 tribesmen assembled to launch an assault on Saragarhi.

Haughton, who was based at Fort Gulistan, received a signal that Saragarhi was about to come under attack from a mammoth force. His reply couldn’t have been anything but demotivating for the defenders; he was unable to send any immediate relief. The Sikhs, however, resilient and undeterred, knew quick, hard decisions were required. Ishar Singh and his men decided that they would fight to the last man. This was not just bravado. The tactic could, if successful, delay an attack on the forts, giving the troops there more time to prepare and for reinforcements to arrive. Fierce fighting ensued once the assault began and the Sikhs fought a series of delay tactics to ensure the fighting continued for as long as possible.

So much so, that as the battle was prolonged, and Afghan casualties mounted, commanders of the assault force tried offering the defenders favourable terms of surrender. That wasn’t an option for the Sikhs. Attack after attack was repulsed. Ishar Singh and his men continued to stubbornly hold out, while inflicting a steady toll on the enemy, despite an acute shortage of ammunition which eventually ran out. The tribesmen made more than one attempt to rush the gates of Saragarhi, but this too was unsuccessful. Finally, a breach was made in one of the walls by a small body of tribesmen which was not visible to the Sikhs, having stealthily crept up using a blind spot and laboured at the wall for a while. By this time the battle had raged on for the better part of the sunlight hours.

One can only imagine the fierce and brutal hand-to-hand combat that ensued between these ridiculously lopsided forces once the wall was breached. A determined Ishar Singh ordered his troops to fall back into an inner layer of Saragarhi, while he distracted and held the attackers at bay — another classic delaying tactic. After he fell, the enemy managed to finally breach the inner layers, and except for Sepoy Gurmukh Singh, who was regularly communicating details of the battle to Haughton, his commander in Fort Gulistan, every defender had been killed. The determined Gurmukh asked his commander if he could now fix his bayonet, and an account describes him packing his equipment into a leather bag before doing so. The attackers decided to set fire to Saragarhi and according to Haughton’s account, engulfed in flames, Gurmukh’s last words were the Sikh battle cry: “Jo Bole So Nihal, Sat Sri Akal (Victory belongs to those who recite the name of God with a true heart)”.

The courageous decision of Ishar Singh and his men had achieved the desired outcome. The battle had raged for over six hours and while there were a couple of patrols launched from Gulistan and Lockhart to distract the enemy, which reported there were around 14,000 attackers, the tribesmen had stayed focused on Saragarhi. The Sikhs, knowing very well what their fate would be, had held out against some of the most unfavourable odds for many hours, buying enough time for their comrades. Gulistan and Lockhart were saved from falling into Afghan hands and the lives of the vast majority of their regiment was saved too. For this extraordinary act of bravery and valour, all 21 Sikhs were awarded the Indian Order of Merit, which was the highest gallantry award given to Indians at the time. This remains the only instance when an entire body of troops has been given the highest award for the same battle.

When the relief party finally arrived at Saragarhi, there were over 600 dead Afghans and 21 soldiers of the 36th Sikhs along with one non-combatant — a camp follower and cook of the Sikhs who had been with them. Some of those enemy casualties are said to have been caused by artillery fire, after all the Sikhs had fallen; but in any event, for just 21 men to hold off the utterly overwhelming assault force of 10,000-14,000, this battle remains utterly remarkable and among the most heroic last-stands, ever — something akin to the Battle of Thermopylae fought between a Greek alliance and the Persian Empire in 480 BC.

The 36th Sikhs survive to this day. They were re-designated as the 4th Battalion of the Sikh Regiment — which is, unsurprisingly, the most highly decorated regiment of the Indian Army. Now 20 battalions strong, the entire regiment remembers the heroic and selfless sacrifice of these soldiers by commemorating Saragarhi Day as their Battle Honour Day each year.