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Sunday, May 30, 2010
PUNJAB ACADEMICIANS-1
Dr. MILLKHA SINGH AULAKH
PIONEER PUNJABI WRITERS-1
GURBUX SINGH PREETLARI
Gurbax Singh Preetlari
Preet Nagar, the “locality of love and friendship”, which used to be the hub of renowned Punjabi, Hindi and Urdu writers, artistes during the pre-Partition days has fallen on bad days. The place, a visit to which was pilgrimage for many, now wears a desolate look.
The story of Preet Nagar is the tale of how the progressive ethos and culture of the Punjabi literary sensibility was shaped and nurtured during the cultural renaissance, before the Partition. The township was a showcase of the composite Indian culture, which encouraged community living and established its own brand of philosophy that produced many writers, poets and artistes. These culture pioneers set a new trend among the contemporary Indian intellectuals and this trend was bereft of the British influence.
Most of the majestic buildings have fallen apart. The majestic residence of the great film actor and Punjabi writer Balraj Sahni has been replaced with a modern house. There is no trace of the Langar Hall (community kitchen), where residents of Preet Nagar would partake of the common food. During the good old days, no separate kitchen was run in any of the house in this unique township. Womenfolk of Preet Nagar would perform kitchen duties by turn.
The common dairy building has also disappeared. The residence of great artiste Sobha Singh, which was one of the first eight houses, is in shambles. The building of Aramgah (resting place) of Noor Jahan, which later housed printing press, is in a dilapidated condition. The house Diwan Singh, father of Lt Gen Jagjit Singh Arora (of Bangladesh war fame), too, has disappeared. The major portion of the Activity School, a world famous residential school where students from different countries used to study, has been pulled down. However, a few houses, which have been preserved in original shape, include the residences of the novelist Nanak Singh and two big houses owned by the family of Preetlari.
It was the USA-returned civil engineer, Mr Gurbax Singh, who had established the township that was at equidistance between Amritsar and Lahore. Gurbax Singh Preetlari, through his personal charisma, brought people like Bhisham Sahni, Balraj Sahni, Nanak Singh, celebrity artiste Sobha Singh and father of Lt Gen Jagjit Singh Arora of Bangladesh war fame, apart from associating Faiz Ahmad Faiz, Sahir Ludhianvi Upendra Nath Ashq and Kartar Singh Duggal, playwright Balwant Gargi, poets Mohan Singh, Sahir Ludhianvi and Amrita Pritam — the best talent of the time — with Preet Nagar. The cultural activities in Preet Nagar, revolutionary in nature, shook the British Government and many actors, including the daughters of Gurbax Singh, were picked up by the police and put behind the bars for staging revolutionary plays.
Gurbax Singh could visualise the shattering of his dream during his own life. The first blow to this model village, which Gurbax Singh wanted to develop into another Shantiniketan, came when the country was partitioned in 1947. Another setback came when the border township witnessed the ugly days of terrorism. Sumeet, grandson of Gurbax Singh, and young editor of Preetlari was gunned down in February 1984 when he was only 30. His widow Poonam took over the responsibility of editing the magazine. Two more attacks were engineered on the Preetlari family, including that on Hirdaypal Singh, the then-Editor of Bal Sandesh and younger son of Gurbax Singh by militants.
Gurbax Singh started Preetlari in 1933. The motto of Preetlari which reads Kise dil sanjhe di dharkan, kise preet-geet di lay ,pate Preetlari de dassan, jis vich proti sabho shai(A common heartbeat of so many, the symphony of a love-lyric, with everything in it).
Deeply shocked to see most buildings in ruins, Ms Urmila Anand, daughter of the founder of Preet Nagar writes, “Many unfamiliar people have come over to Preet Nagar. When we used visit Preet Nagar earlier, we had to think whom to go and meet first. Now people pass us by on the roads. Neither they recognise us nor do we recognise them. We have become strangers for them.”
Dhani Ram Chatrak, a famous Punjabi poet, was instrumental in getting Gurbax Singh a large tract of land at a reasonable price near Amritsar. According to Mr Hirdaypal Singh, the land was bought at one paisa per acre. Sadly, Preet Nagar now belongs to the haze of history.
However, the South Asian Foundation (SAF), and Mr Madanjit Singh, a goodwill ambassador to UNESCO and contemporary of Gurbax Singh Preetlari, the founder of Preet Nagar, have endeavored to revive the intellectual spirit of Preet Nagar. While recalling his association with Preet Nagar, he said that Preet Nagar was in focus for being the melting pot of Punjabi, Hindi and Urdu writers and poets.
They lived together here as a homogeneous group. They discussed the influence of Sufi saints, the teachings of the Sikh gurus and others in the peaceful environment.
He said the selection of Preet Nagar came naturally to him.
Recently, the daughter of the famous Urdu poet Faiz Ahmad Faiz, Prof Salima Hashmi, and her husband, Shoaib Hashmi, besides a renowned theatre promoter, Madiha Gohar from Lahore, and a Pakistani group of Sufi singers, Niazi brothers participated in the nightlong celebrations to celebrate Madanjit Singh’s 80th birthday.
Professor Hashmi said though she had never been to Preet Nagar, her father had often talked about his experiences of this place.
Articulating her views on the present state of Indo-Pak relations, she said the time had come for these man-made boundaries to disappear, so that people from the two countries could once again interact at an intellectual level. She said it was like a homecoming for her. Madiha Gohar said she would soon produce a play on the lives of people closely associated with Preet Nagar.
“The play would depict the depth of our composite culture, which has withstood the trauma of the Partition and the hatred between the two nations,” she added.
Guru Dayal Malik of Shantiniketan was specially deputed by Rabindranath Tagore to visit Preet Nagar on June 30, 1941. He wrote in the Visitors’ Book, “I am on pilgrimage to Preet Nagar, believing as I do that it is miniature map of India in the making. It is the ideal of community building on the basis of mutual service and sacrifice….To me, Preet Nagar is sister of Shantiniketan.”
-Courtesy: The Tribune, Chandigarh
Gurbax Singh Preetlari
 Noor Jehan’s Aramgah which later housed the printing press  A modern house has replaced Balraj Sahni’s kothi |
The story of Preet Nagar is the tale of how the progressive ethos and culture of the Punjabi literary sensibility was shaped and nurtured during the cultural renaissance, before the Partition. The township was a showcase of the composite Indian culture, which encouraged community living and established its own brand of philosophy that produced many writers, poets and artistes. These culture pioneers set a new trend among the contemporary Indian intellectuals and this trend was bereft of the British influence.
Most of the majestic buildings have fallen apart. The majestic residence of the great film actor and Punjabi writer Balraj Sahni has been replaced with a modern house. There is no trace of the Langar Hall (community kitchen), where residents of Preet Nagar would partake of the common food. During the good old days, no separate kitchen was run in any of the house in this unique township. Womenfolk of Preet Nagar would perform kitchen duties by turn.
The common dairy building has also disappeared. The residence of great artiste Sobha Singh, which was one of the first eight houses, is in shambles. The building of Aramgah (resting place) of Noor Jahan, which later housed printing press, is in a dilapidated condition. The house Diwan Singh, father of Lt Gen Jagjit Singh Arora (of Bangladesh war fame), too, has disappeared. The major portion of the Activity School, a world famous residential school where students from different countries used to study, has been pulled down. However, a few houses, which have been preserved in original shape, include the residences of the novelist Nanak Singh and two big houses owned by the family of Preetlari.
It was the USA-returned civil engineer, Mr Gurbax Singh, who had established the township that was at equidistance between Amritsar and Lahore. Gurbax Singh Preetlari, through his personal charisma, brought people like Bhisham Sahni, Balraj Sahni, Nanak Singh, celebrity artiste Sobha Singh and father of Lt Gen Jagjit Singh Arora of Bangladesh war fame, apart from associating Faiz Ahmad Faiz, Sahir Ludhianvi Upendra Nath Ashq and Kartar Singh Duggal, playwright Balwant Gargi, poets Mohan Singh, Sahir Ludhianvi and Amrita Pritam — the best talent of the time — with Preet Nagar. The cultural activities in Preet Nagar, revolutionary in nature, shook the British Government and many actors, including the daughters of Gurbax Singh, were picked up by the police and put behind the bars for staging revolutionary plays.
Gurbax Singh could visualise the shattering of his dream during his own life. The first blow to this model village, which Gurbax Singh wanted to develop into another Shantiniketan, came when the country was partitioned in 1947. Another setback came when the border township witnessed the ugly days of terrorism. Sumeet, grandson of Gurbax Singh, and young editor of Preetlari was gunned down in February 1984 when he was only 30. His widow Poonam took over the responsibility of editing the magazine. Two more attacks were engineered on the Preetlari family, including that on Hirdaypal Singh, the then-Editor of Bal Sandesh and younger son of Gurbax Singh by militants.
Gurbax Singh started Preetlari in 1933. The motto of Preetlari which reads Kise dil sanjhe di dharkan, kise preet-geet di lay ,pate Preetlari de dassan, jis vich proti sabho shai(A common heartbeat of so many, the symphony of a love-lyric, with everything in it).
Deeply shocked to see most buildings in ruins, Ms Urmila Anand, daughter of the founder of Preet Nagar writes, “Many unfamiliar people have come over to Preet Nagar. When we used visit Preet Nagar earlier, we had to think whom to go and meet first. Now people pass us by on the roads. Neither they recognise us nor do we recognise them. We have become strangers for them.”
Dhani Ram Chatrak, a famous Punjabi poet, was instrumental in getting Gurbax Singh a large tract of land at a reasonable price near Amritsar. According to Mr Hirdaypal Singh, the land was bought at one paisa per acre. Sadly, Preet Nagar now belongs to the haze of history.
However, the South Asian Foundation (SAF), and Mr Madanjit Singh, a goodwill ambassador to UNESCO and contemporary of Gurbax Singh Preetlari, the founder of Preet Nagar, have endeavored to revive the intellectual spirit of Preet Nagar. While recalling his association with Preet Nagar, he said that Preet Nagar was in focus for being the melting pot of Punjabi, Hindi and Urdu writers and poets.
They lived together here as a homogeneous group. They discussed the influence of Sufi saints, the teachings of the Sikh gurus and others in the peaceful environment.
He said the selection of Preet Nagar came naturally to him.
Recently, the daughter of the famous Urdu poet Faiz Ahmad Faiz, Prof Salima Hashmi, and her husband, Shoaib Hashmi, besides a renowned theatre promoter, Madiha Gohar from Lahore, and a Pakistani group of Sufi singers, Niazi brothers participated in the nightlong celebrations to celebrate Madanjit Singh’s 80th birthday.
Professor Hashmi said though she had never been to Preet Nagar, her father had often talked about his experiences of this place.
Articulating her views on the present state of Indo-Pak relations, she said the time had come for these man-made boundaries to disappear, so that people from the two countries could once again interact at an intellectual level. She said it was like a homecoming for her. Madiha Gohar said she would soon produce a play on the lives of people closely associated with Preet Nagar.
“The play would depict the depth of our composite culture, which has withstood the trauma of the Partition and the hatred between the two nations,” she added.
— Photos by Rajiv Sharma
Nehru’s visit
Pt Jawaharlal Nehru, who later became the first Prime Minister of India, visited Preet Nagar on May 23, 1942. Impressed by the “dream township”, he scribbled on the Visitors’ Book “All good wishes to this enterprise which is full of promise and so full of ideals in this world today of conflict and disharmony. It is good to see good men and women labouring in this brave effort”‘Oasis in desert’
On her visit to Preet Nagar on November 22, 1941, Nora Richard, a British lady and veteran of Punjabi theatre, described the model school in Preet Nagar as the most fascinating destination for education. She wrote, “Activity School is an oasis in a desert in more ways than one.”Guru Dayal Malik of Shantiniketan was specially deputed by Rabindranath Tagore to visit Preet Nagar on June 30, 1941. He wrote in the Visitors’ Book, “I am on pilgrimage to Preet Nagar, believing as I do that it is miniature map of India in the making. It is the ideal of community building on the basis of mutual service and sacrifice….To me, Preet Nagar is sister of Shantiniketan.”
-Courtesy: The Tribune, Chandigarh
RESEARCH SCHOLARS-1
HARMEEN KAUR SOCH
Her thesis was guided and supervised by Dr H.S. Sandhu, a professor in the Department of Commerce and Business Management, Guru Nanak Dev University. The prestigious award has been instituted by Prof M.N. Gopalan, Department of Mathematics, IIT, Mumbai, to encourage young researchers.
Ms Soch's thesis is in the area of marketing. It is titled "Impact of customer relationship management (CRM) on the financial performance of companies in India". The jury, comprising V. Venkata Rao (IIMA), Diptesh Ghosh (IIMA), Janat Shah (IIM, Bangalore) and others, selected the thesis for the award.
The work of this lecturer was also appreciated in an international conference on "Marketing paradigms in emerging economies" that followed the annual convention held at the IIMA. She presented the case study on the ITC Limited and its recent forays into foods business in India. Over 250 researchers and academicians attended the conference from all over the world, including the US and the UK.
Earlier in 2003, Ms Soch, in a technical session on the "The quality of management education in India" conducted by Punjab University Business School, Chandigarh, spoke on management techniques through human interactions. Her paper that stressed on "role-play" and "teacher-taught involvement" was appreciated during the session.
-Courtesy: Rashmi Talwar,The Tribune, Chandigarh
Friday, May 28, 2010
PUNJABI POETS-7
BAWA BALWANT
[The Sad Story Of Bawa's Village]
 near which was the house of Bawa Balwant. There is now no trace of Bawa’s house. — Photo by Rajiv Sharma Most of the invaluable artifacts, associated with the ancient border village, Neshta, the name derived from Nashisht-Gah (meaning garden of beautiful girl), situated near Attari / Wagah border, have virtually disappeared. Residents claim that Neshta is the first village of the state that is older than Amritsar.Once a hustling-bustling place situated near the Indo-Pak border, it was a big trade centre. Partition brought ruin to this town, now reduced to a tiny village. Maharaja Ranjit Singh had allotted hundred acres of land to the ancient temple of the village. From progressive village to the one hit by indifference, Neshta has become a victim of circumstances. Its location- specific disadvantage is much responsible for its rise and fall. The village is situated at equidistance from Amritsar and Lahore. Over the years, government policies and unforeseen events like Partition and decade-old terrorism influenced the fortunes here and the village faced many ups and downs. Neshta was also the native village of Bawa Balwant, a versatile Punjabi poet and prose writer. Today, the house of Bawa Balwant has become a victim of indifference and there is no trace of the building left. According to Dr Kulbir Singh Kaang, a renowned Punjabi critic, the land of Neshta was allotted to the forefathers of Bawa Balwant by great Sikh warrior, Sardar Sham Singh Attariwala. Vaid Misher Mool Chand, grandfather of Bawa Balwant, was the court physician of Sardar Attariwala who earned a lot of respect in the royal family. The Hindu and Muslim dominated Neshta and houses of both communities had peculiar architectural designs. The rich Khatri and Brahmins used to live inside the big quila- type structure, having separate wells. The four big doors of the quila would be closed after the sunset with a view to protect its occupants from any outside mischief. The majestic building was demolished and only ruins of its portion have been left. Today, cattle are tied where the house of Bawa Balwant once existed and the site presents a pitiable picture. Mr Chander Shekhar Juj, cousin of Bawa Balwant, claims that Raja Nal, of Rajasthan, founded this village. Many people from the drought-hit areas had migrated to the fertile lands of Punjab in those days. To substantiate his point that the village is an ancient one, Mr Juj took the Amritsar Plus team to his house where more than five-century-old Devi Dawara, a small but beautiful temple, made of Nanakshahi bricks, has been preserved with personal efforts. He said he did not flee from the village even at the peak of militancy because he considered it his moral duty to up-keep and preserve the temple. The holy tank of the local Tap Asthan was famous in far-flung areas and many residents of Pakistan used to bring ‘wonder waters’ from here many years after Partition. Mr Gurdev Singh Randhawa, a retired Executive Engineer, says that significance of the village could be judged from the fact that Sunil Dutt and Nargis had staged a play, Hindi-Chini Bhai Bhai here in 1962. He said the village had never seen any communal tension even during the heydays of militancy. Even as the invaluable heritage buildings in the countryside could have become a tourist attraction, no efforts have been made to preserve this heritage. The place has witnessed the destruction of many heritage buildings, and there has also been a colossal damage to the residential buildings of historical significance (like the one belonging to the family of Maharaja Ranjit Singh’s famous warrior Sham Singh Attariwala in his ancestral town, Attari). Following the annexation of Punjab, the British crushed the near and dear ones of Sham Singh Attariwala, who embraced martyrdom while fighting the last battle with them (British forces) at Mudki (Ferozepore district). The Archeological Survey of India and the state government have failed to tap the tourism potential by preserving such heritage buildings. The historical towns of Attari and Neshta, which are just short of the Pakistan border, could be of great attraction for curious visitors who come in thousands to see the daily Retreat Ceremony at the Wagah Joint Check Post. Ironically, no effort has been made to preserve Punjab’s architectural marvels to engage the tourists for a day or two in the border belt.Legend has it that the sixth Guru, Guru Hargobind, had camped in the area along with his follower, Mata Kaulan, a Muslim lady, during one of his sojourns. Agriculturally fertile village developed into the most populated village, but everything changed for the worse with the passage of time. The SGPC has constructed a big Gurdwara, Mitha-Sar, to commemorate the visit of the fifth Sikh Guru. Two wells of the time of the Guru are still intact. Courtesy Tribune News Service
Bawa Balwant’s sad saga |
Bawa Balwant was born with a wooden spoon in his mouth at his ancestral village Neshta in August 1915 and died due to the scorching heat of June on the melting roads of New Delhi in 1972. He was a true representative of the progressive movement in Punjabi poetry. Greatly influenced by great poet Mohammad Iqbal, he initially started composing poetry in Urdu but later switched over to his mother tongue Punjabi.
Socialism was the guiding principle of Bawa’s poetry. He is at his lyrical best in his love poems. His collections are Maha Nach (Grand Dance), Amar Geet (Immortal Songs), Jawala Mukhi (Volcano), Bandergah (Port) and Sugandh-Sameer (Fragrance and Aroma).
After martyrdom of Sardar Sham Singh Attariwala, Bawa’s family was deprived of all feudal glory. They came back to their ancestral village Neshta, having no support except petty medical practice.
Bawa had got his schooling from his parents. He learnt ledger of transactions through the medium of Lande (a Mahajni script). Dr Kulbir Singh Kaang, who had remained the companion of the poet, said that Bawa’s father taught him Urdu, Hindi and a little of Persian script at home.
Amritsar, the city of nectar, provided him a secular background with lyrical and spiritual poetic tradition. He got the job of muneem at a shop for Rs 7 a month. His father shifted to Amritsar and rented a house for Rs 2 per month. Music became his passion, as great musicians used to live in his neighbourhood at that time.
Poverty became an inseparable part of the family. Their rented house in Bazaar Kaserian, with its noisy surroundings, would disturb his poetic mind. This house, too, has now been demolished by the landlord.
Except for literary works, nothing belonging to the progressive poet Bawa Balwant is traceable today. They were three brothers. Two of them were chronic bachelors, while Bawa had married once. But his marriage was followed by a quick separation. The whereabouts of Bawa’s two sisters are also unknown. Bawa’s cousin, Chander Shekhar Juj, says he has no idea where the real sisters of Bawa live. Juj said that he had once seen Bawa Balwant when he (Juj) was only five years old. He, however, agreed that not raising a memorial in the poet’s name was a blunder on the part of villagers.Mr Gurdev Singh Randhawa, president of local historical gurdwara, however, said that he would make personal efforts to raise the memorial, if Punjabi literary societies, Guru Nanak Dev University or educational institutions extended help.
Saturday, May 22, 2010
Friday, May 21, 2010
SIKH SAINTS-1
Sant Sujan Singh JI
Sant Sujan Singh Ji had blessed an infinite multitude of kalyugi devotees,through his keertan, bringing them closer to the path of truth and the world of Dhan Guru Nanak Dev Ji. Sant Sujan Singh was blessed with a melodious voice and an unending love for gurbani. Sant Sujan Singh Ji Maharaj was born on 25th of October 1911 in Bagh Village , Jhang District (Pakistan). Maharaj ji enjoyed the blessings of Baba Nand Singh Ji (kaleraan wale), and gained spiritual enlightenment in the form of kirtan. Maharaj ji came to Delhi in 1949 and continued to bless the sangat of delhi with his kirtan. On 1st jan 1970 he left for his eternal abode. Devotees still continue to listen the recordings of Maharaj ji's kirtan , and enjoy eternal presence through the kirtan
SIKH DIASPORA IN U.S.-1
S.SUJAN SINGH
http://www.sujansingh.us/Site/WELCOME.html
He is a tax consultant based in Miami U.S.He can be contacted on the following website:
http://www.sujansingh.us/Site/WELCOME.html
INDIAN MILITARY HEROES-1
The story of
Major Chint Singh
Indian POW World War 2
Many of the readers who had their school education or even college back in India would have studied Indian history. The text books, I can recall covers history from Indus Valley civilization to Indian Freedom Movement. However there has been a vital part of our history which most of the children in India do not know, at least I didn’t, the role of Indian troops in World War 1 and World War 2. Many Indians died in the line of duty and displayed great courage for which every Indian can take pride in. Unfortunately, their stories have lost over time. There has been no attempt on the part of Indian Government to build war memorials outside India to recognize and honor our brave soldiers.
Here is a story of one soldier from Himachal Pradesh who was respected by many Australian and some of his mates still remember him. The story of Major Chint Singh, my father, who was one of the nearly 3,000 Indian POW survived to tell the atrocities and suffering he and his comrades had to go through. He became the witness in War Crime Commission after the war in Australia. His evidence was able to bring many Japanese officers to justice. I have for you his brief story.
Major Chint Singh (1917 – 1983), enlisted in the Frontier Force Regiment (now in Pakistan) in 1935. After the fall of Singapore in 1943, about 3000 Indian Ps O.W. were shipped to New Britain and New Guinea. This was the start of life which Chint Singh and his comrades would not like to remember. The reason will be evident by the following Chint Singh’s message which he sent for the occasion “Operation Remembrance”, to mark the establishment of memorial in respect of Indian martyrs, at Angoram (PNG) on the bank of the Sepik river, on 30th September 1971.
“Ladies and Gentlemen, 30th September is the day of great significance to me when I along with 10 Indian P. O.Ws were rescued by the Australian Armed Forces and saw the “New Light” at this spot.
We were feeble, sick, emaciated, reduced to mere skeletons due to the brutalities of Japanese guards. Life was no certainty. A day earlier, i.e. 29th September, 1945, Sepoy Jai Ram and Sepoy Ibrahim had breathed their last. We the remaining 11 were also waiting our turn to join them. In the meantime God sent angles from heaven (Australian and local people of New Guinea) to fetch us out from the oblivion into the new world, and put new life into us at Angoram…We were not known to the world nor the world to us. We were declared “missisng” by the British Government and our kith and kin were missing to us. We were living in absolute darkness. Our hearts had become as hard as stones, our feelings were crushed, we had turned worse than animals eating grass, jungle roots, lizards, insects….
How we passed days, months and years, through atrocities and privations and without any type of food including sugar and salt seems incredible even to me. Alas! Fate was not satisfied with all our sufferings and planned a tragic anti-climax when all 10 leaving me behind at Wewak were killed in a plane crash in New Britain…”
While all this was happening with Chint Singh and his fellow Indian prisoner of war, the Australians were running different search missions in that area.
Lt. Monk recalls in his memoirs ‘Taim Bifor’,
(not sure if this work has been published at time of writing this article) that a Japanese barge had gone down river to Marienberg carrying Japanese troops and 13 Indian PsOW. According to Lt. Monk, a Japanese runner was sent to Mareinberg to bring the Indians back to Angoram.
Just after we finished their burials, there came a prominent turning point in our life which has been expressed in the following which I wrote on 4th October, 1945 at ANGORAM: WE ARE REBORN AT ANGORAM ON 30 SEPTEMBER, 1945. It was the loveliest Sunday of 30th September, 1945, when I was sitting in a native hut at Merinberg on the left bank of the Sepik River. Suddenly a Jap boat buzzed and stopped in front of the hut. A Jap soldier came with a letter in his hand and asked for the Indian Officer. I went forward, took the letter, opened it and read as follows:
“ANGORAM
29th Sept. 1945
To O.T. Indian Troops,
Merinberg.
I am sorry that I was not at Angoram when you called two days ago. I would like you to bring your Indian soldiers back to Angoram in the Japanese boat. We have a doctor here and plenty of good food. A boat from WEWAK will call here at Angoram on Thursday or Friday and will take you to WEWAK.
(Sgd) F.O.Monk
O.C. Angoram.”
Apart from that, the Japanese officer who brought that letter also said that all Japanese should surrender themselves.
After being reported about the arrival of Indian prisoners of war, Lt Monk recalls, when he went down to see them “…it was heart-wrenching. Ten of these poor fellows were lined up in two ranks, some were sitting because the sore on their feet or their condition generally were such that they could not stand, but all were rigidly at attention despite their rags and their pitiable condition. In charge was a smart looking man, Jemadar Chint Singh, also in rags but with most military bearing, who marched up, saluted and said “Sir, One officer, two NCOs and eight other ranks reporting for whatever duty the King and the Australian Army requires of us”. I found it very hard to reply to him. I still feel much emotion when recalling it.”
After the tragic plane crash, Chint Singh became the chief witness against the Japanese at War Crimes Commission. One of his rescuers Sgt. Eric Sparke, wrote Chint Singh’s story, which was published in a Newcastle’s newspaper (April 1947), “Lieut. Mitsuba, who was awaiting trial on five atrocity charges, said: “We should have killed him”. When I told Chint Singh he smiled, showing his white teeth and said: “They will pay. They will pay”.
After the war, he retuned home to find that his parent regiment
has gone to Pakistan after partition of India n 1947. Chint Singh points out a Japanese soldier who had mistreated him while he was POW to Australian war crimes investigators, 11Sept 1945. Source: Australian War Memorial. AWM 098708.
Consequently, he got commission in 2nd Dogra Regiment in 1948. During his career in Army he excelled in training role. He was recalled on active service during 1971 Indo-Pak war. He retired in 1974 and settled in his village. During his retirement he was actively involved with welfare of ex-servicemen and war-widows. He was appointed as Vice President of his State’s ESL (Ex-servicemen League). In late 1982, he was diagnosed with cancer and he lost his battle with it in February 1983. He passed away in the Military hospital where my eldest brother was posted. So being ex-serviceman, he received a soldier’s funeral. Few days before his death my brother, trying to cheer him up, said, “Dad you will be alright soon. You have seen a lot during the War…”. Before my brother could finish his sentence, my father said, “I don’t think I will make it this time”. And he was right. When we went through his belongings we found a diary in which he mentioned all the steps to be taken after his death. One of the task was- “Inform my friends in Australia of the death e.g. Mr. Bruce Ruxton, Mr. Tony Hordern, Mr. Peterson, HQ, RSL, Canberra, Australia”. It is amazing that how well he maintained his diaries during the War which became important evidence against the Japanese and he kept that habit of writing in his diaries till the last day of his life.
In August 2002, I was interviewed on Radio National ABC (Mecca’s show on Sundays- All Over Australia) regarding my father’s story. After the interview the response I received was just amazing. I was able to contact Australian WW II veterans who knew or met my father. I was humbled by their support and kind words. At times, sitting alone contemplating my father’s story and the responses I received, I would look up at the skies and say “Dad, I have experienced true Australian mateship which you did during the War”. And that began my journey to meet those old links which my father had and put together his story which he wanted the world to know.
Author is son of Major Chint Singh and is currently: Head Teacher Social Science, Crookwell High School, NSW, Australia. He did MA(GEOG) MPhil (GEOG), Grad Dip in Edu(Qld Uni. Australia) Grad Dip in Computer Education(QUT,Australia) email:nsp1957[at]yahoo[dot]com[dot]au
PROMINENT PUNJABIS-1
JAGDEV SINGH JASSOWAL
An Interview
Jagdev Singh Jassowal, president, Vishav Punjabi Sabhyachark Manch.
As an acclaimed cultural activist and promoter of Punjabi folklore culture, do you feel it is losing its dynamism and vitality ?
The pristine Punjabi folklore tradition is much more than just the ‘dhol’ beats as the people view it. Ours is a rich heritage of ethical values and social relevance which constitutes a bond of mutual harmony, love and compassion between people of different levels.
Do you feel that the pop musical culture has influenced the Punjabi folklore?
See, all fine arts like poetry and music are always an eternal bliss , be it Punjabi or Western. Our aim is to check the intent of the music promoters who are all out to induce vulgarity through cheap lyricism and video visuals in the name of Punjabi pop. As a legal luminary and social activist, I feel the people must be awakened about it first.
.
As a lone crusader for revitalising the folk art forms, do you have any patronage or the government support, especially for organising the historic Mohan Singh Yadgari Melas?
“Mein toh akela hi chala tha zanibe mazil magr log milte gye aur caravan banta gya...” Absolutely no support from the government for the last 28 years. Our Punjabi virsa melas aimed at bringing cultural renaissance are a big draw now in the UK, Canada, USA and Denmark, besides in all cities in Punjab. Through exhibitions, seminars and cultural performances we are bringing back the art lovers to our fold. Four MPs from Pakistan attended our mela at Moga with a promise to hold it in Lahore. Believe me, the response in alien countries is encouraging
[Courtesy: The Tribune, Chandigarh]
An Interview
As an acclaimed cultural activist and promoter of Punjabi folklore culture, do you feel it is losing its dynamism and vitality ?
The pristine Punjabi folklore tradition is much more than just the ‘dhol’ beats as the people view it. Ours is a rich heritage of ethical values and social relevance which constitutes a bond of mutual harmony, love and compassion between people of different levels.
Do you feel that the pop musical culture has influenced the Punjabi folklore?
See, all fine arts like poetry and music are always an eternal bliss , be it Punjabi or Western. Our aim is to check the intent of the music promoters who are all out to induce vulgarity through cheap lyricism and video visuals in the name of Punjabi pop. As a legal luminary and social activist, I feel the people must be awakened about it first.
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As a lone crusader for revitalising the folk art forms, do you have any patronage or the government support, especially for organising the historic Mohan Singh Yadgari Melas?
“Mein toh akela hi chala tha zanibe mazil magr log milte gye aur caravan banta gya...” Absolutely no support from the government for the last 28 years. Our Punjabi virsa melas aimed at bringing cultural renaissance are a big draw now in the UK, Canada, USA and Denmark, besides in all cities in Punjab. Through exhibitions, seminars and cultural performances we are bringing back the art lovers to our fold. Four MPs from Pakistan attended our mela at Moga with a promise to hold it in Lahore. Believe me, the response in alien countries is encouraging
[Courtesy: The Tribune, Chandigarh]
Thursday, May 20, 2010
PUNJABI POETS-6
Dhani Ram 'Chatrik'
Born in a village of Amritsar in 1876, Dhani Ram Chatrik continues to be one of the most popular poets who wrote about the life of Punjabi community. He worked all his life in Bhai Vir Singh's printing press and called himself his disciple but he does not continue in his tradition of poetry. Deeply rooted in the soil with painful awareness of the social conditions of the Indian people under the British rule, the spirit of patriotism and nationalism that was rising like a tide dominates his poetry. In direct opposition to the elite tradition nurtured by the British colonial rule in India, Dhani Ram Chatrik goes to the folk traditions of the Kissa poetry, explores narratives like Damyanti a legend from the Mahabharata and the tradition of romance between Radha and Krishna to emphasize the richness of national traditions. Written in folk form, with images and symbols drawn from the real life in a village and a town, Dhani Ram Chatrik's poetry is a beautiful expression of the well-knit, integrated life of the vibrant Punjabi community, the land and the people, in all its colors and hues, loves and joys, pains and sufferings, fairs and festivals and song and dance.
Born in a village of Amritsar in 1876, Dhani Ram Chatrik continues to be one of the most popular poets who wrote about the life of Punjabi community. He worked all his life in Bhai Vir Singh's printing press and called himself his disciple but he does not continue in his tradition of poetry. Deeply rooted in the soil with painful awareness of the social conditions of the Indian people under the British rule, the spirit of patriotism and nationalism that was rising like a tide dominates his poetry. In direct opposition to the elite tradition nurtured by the British colonial rule in India, Dhani Ram Chatrik goes to the folk traditions of the Kissa poetry, explores narratives like Damyanti a legend from the Mahabharata and the tradition of romance between Radha and Krishna to emphasize the richness of national traditions. Written in folk form, with images and symbols drawn from the real life in a village and a town, Dhani Ram Chatrik's poetry is a beautiful expression of the well-knit, integrated life of the vibrant Punjabi community, the land and the people, in all its colors and hues, loves and joys, pains and sufferings, fairs and festivals and song and dance.
Wednesday, May 19, 2010
MAKERS OF MODERN INDIA-1
MADHAV SADASHIV GOLWALKAR
[SHRI GURU JI]
Shri Golwalkar was born on 19 February 1906 at Ramtek near Nagpur, Maharashtra, and was the only surviving son among the nine children of his parents. He was the son of Sadashivrao, a school teacher and Lakshmibai. He spent his childhood in Nagpur.Sadshivrao his father had suffered an era of poverty in his early days. Madhav was brilliant from childhood only, irrespective of living in adverse conditions he mastered over languages like Hindi and English. He was so powerful in English Language that he had read Shakespeare in full while he was in primary education.
Shri Golwalkar completed his Bachelor of Science in 1926 and Master of Science degree 1928 with first class in Zoology at Banaras Hindu University founded by Pandit Madan Mohan Malaviya.He had also tried to do thesis on Marine Life but was not able to complete due to inability of finance. Later he became a teacher (Guruji in Hindi) at BHU, a name which stuck to him for the rest of his life. Golwalkar came in contact with the Ramakrishna Mission at [Nagpur]. Later, on the expiry of his teaching term, he returned to Nagpur and by 1935, completed his study of law and also obtained L.L.B. Degree.
On 13 January 1937 Guruji was initiated into the Ramakrishna Order by Swami Akhandananda, a direct disciple of Shri Ramakrishna Paramahamsa and gurubandhu of Swami Vivekananda. Shri Golwalkar eventually received his 'diksha' and became a sanyasi.
Dr. Hedgewar eventually died of multiple complications on June 21, 1940, and Golwalkar succeeded him as sarsanghachalak as per the wishes of Dr. Hedgewar, that he had expressed in a letter, that was requested to be opened only after his [(Dr. Hedgewar)] death.
Golwalkar was the force behind the formation of the organisations that comprise today the numerous network of socio-cultural activities in the entire country, popularly referred to as Sangh Parivar.
His birth centenary was commemorated in 2006-07 in every district of India (Bharat) and also in over 30 countries.
His complete works are now available in different Indian languages and English.
[SHRI GURU JI]
Shri Golwalkar was born on 19 February 1906 at Ramtek near Nagpur, Maharashtra, and was the only surviving son among the nine children of his parents. He was the son of Sadashivrao, a school teacher and Lakshmibai. He spent his childhood in Nagpur.Sadshivrao his father had suffered an era of poverty in his early days. Madhav was brilliant from childhood only, irrespective of living in adverse conditions he mastered over languages like Hindi and English. He was so powerful in English Language that he had read Shakespeare in full while he was in primary education.
Shri Golwalkar completed his Bachelor of Science in 1926 and Master of Science degree 1928 with first class in Zoology at Banaras Hindu University founded by Pandit Madan Mohan Malaviya.He had also tried to do thesis on Marine Life but was not able to complete due to inability of finance. Later he became a teacher (Guruji in Hindi) at BHU, a name which stuck to him for the rest of his life. Golwalkar came in contact with the Ramakrishna Mission at [Nagpur]. Later, on the expiry of his teaching term, he returned to Nagpur and by 1935, completed his study of law and also obtained L.L.B. Degree.
On 13 January 1937 Guruji was initiated into the Ramakrishna Order by Swami Akhandananda, a direct disciple of Shri Ramakrishna Paramahamsa and gurubandhu of Swami Vivekananda. Shri Golwalkar eventually received his 'diksha' and became a sanyasi.
Involvement with the RSS
In the meantime, Bhaiyyaji Dani, a student at BHU and a close associate of RSS sarsanghachalak K. B. Hedgewar, started an RSS shakha (branch). Golwalkar joined the RSS and eventually, following a meeting with Dr.Hedgewar, went to the RSS' "Officers Training Camp" in Nagpur.
Dr. Hedgewar was deeply impressed by Golwalkar and seeing him as a potential successor, persuaded him to take a more active role in the Sangh. On his new role, Golwalkar said: “Like spirituality, organization of the Nation has also been my inclination from early days. I believe that I would be in a better position to achieve it successfully being a part of the Sangh.”. In 1939, he was appointed the Sarkaryavah (General Secretary) of the Sangh.Dr. Hedgewar eventually died of multiple complications on June 21, 1940, and Golwalkar succeeded him as sarsanghachalak as per the wishes of Dr. Hedgewar, that he had expressed in a letter, that was requested to be opened only after his [(Dr. Hedgewar)] death.
Golwalkar was the force behind the formation of the organisations that comprise today the numerous network of socio-cultural activities in the entire country, popularly referred to as Sangh Parivar.
His birth centenary was commemorated in 2006-07 in every district of India (Bharat) and also in over 30 countries.
His complete works are now available in different Indian languages and English.
Great Spiritualist And Visionary Patriot
1906 Born 19 February - Magha Krishna 11, Shaka 1827 in Nagpur. Only surviving son among 9 children. Affectionately called "MADHU" by mother. Father's name is Shri Sadashiv Balkrishna Golwalkar and Mother's name is Laxmibai (Taijee). 1922 Completes Matriculation Examination 1924 Completes Intermediate Examination at Hislop College, Nagpur 1926 Passes B.Sc. Examination at Banaras Hindu University (BHU) 1928 Passes M.Sc.(Zoology) Examination at B.H.U., Banaras, U.P. 1929 Goes to Madras for further studies but returns to Nagpur 1930 Teaches at Banaras Hindu University. First contact with RSS. 1932 Appointed Sanghchalak at B.H.U. Meets RSS founder Dr. Hedgewar at Nagpur. 1933 Guruji returns to Nagpur and joins Law College 1934 Appointed Karyawaha (Secretary) of Nagpur Shakha and sent to Bombay as full time worker, Pracharak. 1935 Completes L.L.B. course. 1936 His urge towards spiritual salvation takes him to Sargachi in Bengal State. Takes DEEKSHA from Swami Akhandanandji of Ramakrishna Math. 1937 Returns to Nagpur following samadhi of Swami Akhandanandji. Translates speeches of Swami Vivekananda delivered at 1893 Chicago Religious Conference. Also wrote "WE OR OUR NATIONHOOD DEFINED" in three days. 1938 Appointed Sarvadhikari of OTC, Officer's Training Camp. 1939 Sent to Calcutta for Sangh work. 1939 Appointed Sar-Karyavaha , all India General Secretary, at Guru Pooja Utsav. 1940 RSS founder Dr. Hedgewar died on 21 June at 9.27 a.m. Shri Guruji is appointed as next SARSANGHCHALAK on 3 July. 1942 Calls for more Pracharaks. Thousands of swayamsevaks offer to devote full time for Sangh Work. 1945 Second World War ends. The shadow of partition looms over the country. Shri Guruji visits Sindh. 1947 3700 swayamsevaks attend Sangh Shiksha Varg in Punjab. Bharat attains Independence on 15 August. But country is divided. 1948 On 30 January Mahatma Gandhiji is assassinated. Sangh wrong-fully banned on 4th Feb by Government. Shri Guruji and thousands of swayamsevaks are arrested. Over eighty thousand swayamsevaks offered Satyagraha to get the ban lifted. 1949 Ban on Sangh is lifted on 12 July. Shri Guruji tours the country and is given a tumultuous welcome everywhere. 1952 Delegates to Pandit Deen Dayalji the work of Jan Sangh. Vanavasi Kalyan Ashram is formed. 1955 Bharatiya Mazdoor Sangh work started. Shri Dattopant Thengdiji delegated to do the work. 1956 51st birthday is celebrated with several huge functions. 1962 Smriti-Mandir, Memorial, at Doctorji's Samadhi in Nagpur is inaugurated. 1964 Vishwa Hindu Parishad is formed. 1965 Participates in Security meeting called by Prime Minister Shri Lal Bahadur Shastriji at the time of Indo-Pak war. 1966 1st conference of Vishwa Hindu Parishad takes place at the time of Maha-Kumbha in Prayag and delegates work to Dada Saheb Apteji 1970 Vivekananda Rock Memorial inaugurated, it's work entrusted to Shri Eknath Ranadeji, former Sar-karyavaha. Shri Guruji operated for Chest Cancer. 1971 A letter of congratulations is sent to Prime Minister Shrimati Indira Gandhiji on victory in war with Pakistan (which results in formation of Bangladesh - formerly East Pakistan). 1972 Akhil Bharatiya Karyakarta Baithak, all-India worker's meeting, takes place at Thane, Mumbai. 1972/73 Health in the later part of the year deteriorates. Tours the country for the last time. 1973 Returns to Nagpur on 14 March. Attends Pratinidhi Sabha, representative's meet, and speaks for the last time. Participated in the evening Sangh Prarthana on 5 June and there after breathed his last around 9p.m. For 33 years he toured the country, guided swayamsevaks, met dignitaries, social and religious leaders, politicians, thinkers old and young and wrote thousands of letters giving guidance in varied fields of life. He had left three letters for the swayamsevaks. The first letter was related to the appointment of Poojaneeya Balasaheb Deoras as the next Sarsanghchalak. In the second letter he expresses a desire that there should not be any memorial in his name. The third letter - In all humility he also begged forgiveness from the swayamsevaks for any displeasure to the swayamsevaks that might have occurred while he was the Sarsanghchalak.Tuesday, May 18, 2010
FREEDOM FIGHTERS of PUNJAB-1
BABA GURDITT SINGH SARHALI
[a.k.a.Baba Gurdit Singh Komagatamaru]
Gurdit Singh was born in 1860 at Sarhali, district Amritsar of the Punjab. His grandfather, Rattan Singh was a high-ranking military officer in theSikh Khalsa Army and had fought against the British during the Anglo-Sikh Wars and he declined the British offer of a jagir after the British annexation of the Punjab.
[a.k.a.Baba Gurdit Singh Komagatamaru]
Gurdit Singh was born in 1860 at Sarhali, district Amritsar of the Punjab. His grandfather, Rattan Singh was a high-ranking military officer in theSikh Khalsa Army and had fought against the British during the Anglo-Sikh Wars and he declined the British offer of a jagir after the British annexation of the Punjab.
Later on, His father Hukam Singh went to Malaya where he settled down as a contractor. Left behind by his father in the Punjab Gurdit Singh received little education in his childhood, due to his being treated harshly by his teacher he left the school. However, at the age of 13 he managed to acquired enough private elementary education to allow him to correspond with his father in Malaya.
Gurdit Singh visited Malaya in about 1885 and like his father he too conducted business in Singapore and Malaya as a contractor, becoming very successful. He returned from there in 1909. In 1911 he raised his voice against forced labour. He wrote to the Government complaining against officials who forced poor villagers to work for them without remuneration, and when he received no response, he exhorted the people of his village to refuse to be subjected to begar (forced labour).
An agreement was finally reached, the ship’s tanks were reloaded with fresh water, food, fuel for the boilers (coal apparently) and other supplies, paid for by the Canadian Government who had been warned to not let the affair get out of hand, less it cause trouble in India where a growing cry for freedom had the British fearing a revolution. Once the ship was loaded it was pushed out of the harbour by a Canadian warship, and started its long voyage back to China. With war breaking out during their return the ship was forced to head for India.He chartered a Japanese ship, the Kamagata Maru in 1914 to go to Canada where the government had put restrictions on the entry of Indians. The ship, renamed Guru Nanak Jahaj by its predominately Sikh passengers, had a total of 372 passengers out of whom 351 were Sikhs and 21 were Punjabi Muslims. The ship sailed from Hong Kong to Vancouver on April 3, 1914 as a direct challenge to the obstructions put up by Government of Canada meant to prevent Indian citizens who were sons of the British Empire from immigrating to Canada. The hardships faced by its passengers during their trip and their treatment after arriving in Vancouver, BC's port turned them into staunch nationalists. The ship reached Vancouver on May 22, 1914 where it was not allowed to dock. Attacked by the police once during the night, the attack was repulsed by the passengers. The spectacle raised major headlines across the newspapers across Canada and created a great stir among the predominantly 'so called white sellers of European decent' and the Indians who had previously established themselves in Canada.
It reached Calcutta on September 29, 1914. However, the passengers were not allowed to enter Calcutta, they were allowed to land about 15 miles up the Hooghly and allowed to dock at Budge Budge where a train was waiting to take all the passengers to the punjab. They refused to board the train and in a 'mela' many of the passengers were shot dead with nearly forty evading capture including Gurdit Singh. who remained ‘underground’ for may years, until in 1920 on the advice of Mahatma Gandhi he made surrendered voluntarily at Nankana Sahib and was imprisoned by the British Government for five years. After his release he settled down at Calcutta where he died on 24 July, 1954.
DISTINGUISHED PUNJABIS-1
Sirdar PARTAP SINGH KAIRON
 Partap singh Kairon was a political leader of wide influence and chief minister of the Punjab from 1956 to 1964, was born on 1 October 1901 in the village of Kairon, in Amritsar district of the Punjab, in a farming family of modest means. His father Nihal Singh, who had been active in the Singh Sabha movement, was a pioneer of women's education and had founded in his village a Sikh school for girls. When still a student of the Khalsa College at Amritsar, Partap Singh left home for the United States of America. There he had to earn his own way by working on farms and in factories. He eventually took a Master's degree in political science at the University of Michigan. He simultaneously concerned himself with the problems of Indian freedom and worked with groups determined to advance independence, if necessary by revolutionary activities.Partap Singh was deeply influenced by the American way of life. Mile upon mile of oranges, grapes and peaches he saw in California planted in his mind the vision of a fruit-laden Punjab. He believed that affluence on farms was within reach of the Punjabi villager only if he had an independent and vital government. Partap Singh evolved a pragmatic, determined approach to political, economic and social issues. Returning to India in 1929, Partap Singh started from Amritsar a weekly paper in English, The New Era, the first issue appearing on 13 April 1931. But he soon entered active politics and closed down the paper. He joined the Shiromani Akali Dal, party of Sikh activists. He was also a member of the Indian National Congress, the main all-India party associated with the independence movement. As a Congress worker he was jailed in 1932 for five years for participating in the Civil disobedience movement. In 1937, he entered the Punjab Legislative Assembly as an Akali nominee, defeating the Congress candidate, Baba Gurdit Singh of Sarhali. He was general secretary of the Punjab Provincial Congress Committee from 1941 to 1946, a period of acute crisis in the freedom struggle. He went to jail again in the 1942 Quit India movement. He was president of the Punjab Congress from 1950-52; a member of the Central (All-India) Working Committee from 1945, and was elected to the Constituent Assembly in 1946.  With the achievement of Indian independence in 1947, the Congress chose Partap Singh to turn his faith and influence to the construction of the new Punjab. He held office in the elected state government continuously from 1947 to 1949 and from 1952 to 1964. First as development minister and then as chief minister, Partap Singh Kairon led the Punjab in all-round progress and change. Much of his work in the government was concerned with vital details, the removal of hurdles, the creation of opportunities, and the psychology and will for work, and the belief in change.Several of his programmes carried the mark of his individuality. He was associated with relief and rehabilitation, following the mass movement in 1947 of millions of refugees from Pakistan. Over three million people were in a brief period reestablished in the Punjab in new homes and often in new avocations. Partap Singh took up the consolidation of land holdings, which was made compulsory by law, and by completing the operation at high speed laid the base on which was founded the spurt in production on farms in the 1960's. He belonged to, and was of, the Punjab village which ensured for him strong mass backing. He experimented, worked,tried everything that was new and possible. He became the tornado round which the new and the old clashed in contradiction and friction, and yet merged briefly and decisively in action, He certainly changed the administrativ e structure and methods of decision-making inherited from the British system. In 1964, following the report of the commission of enquiry which had exonerated him of the bulk of the allegations made against him by his political adversaries, Partap Singh Kairon resigned his position as chief minister of the Punjab. On 6 February 1965, he was assassinated as his car coming from Delhi was waylaid near the village of Rasoi on the main highway from Delhi to Amritsar. BIBLIOGRAPHy Copyright © Harbans Singh "The encyclopedia of Sikhism." |
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