| Petaling Jaya, Malaysia | 14 May 2017 | Asia Samachar |
The annual general meeting (AGM) of the Petaling Jaya gurdwara proceeded smoothly today, though the house began with deliberating the validity of the nomination process.
When put to a vote, the Gurdwara Sahib Petaling Jaya (GSPJ) members present voted to proceeed with the election of office bearers and the meeting itself.
“Some points of order were raised but the house decided to proceed,” one member present told Asia Samachar.
Gordip Singh will head the next GSPJ gurdwara management committee (GMC) as he won unopposed after the sole candidate who wanted to challenge him saw his nomination form rejected.
The meeting attracted some attention when a number of nominations were rejected on technicalities, including that of retired banker Baldev Singh who was vying for the president slot.
The secretary position went to Tarlochan Singh Dhaliwal who defeated former Malaysian national hammer thrower Semret Singh by 11 votes. Tarlochan is also the Sikh Welfare Society Malaysia (SWSM) president.
When asked on his next course of action, Baldev told Asia Samachar: “All ok. No next plan.”
[ASIA SAMACHAR is an online newspaper for Sikhs in Southeast Asia and surrounding countries. We have a Facebook page, do give it a LIKE. Follow us on Twitter. Visit our website: www.asiasamachar.com]
| Editor’s Pick | Pakistan | 15 May 2017 | Asia Samachar |
CUCUMBER IN A SANDWICH: At the Indo-Pak border, standing at Ganda Singh Wala (Pakistan), a village named after a Sikh; I looked towards Hussain Wala (India), a village named after a Muslim. Twenty kilometers behind me was Kasur in Pakistan, the town of Baba Bullhe Shah and ahead of me was Faridkot in India, the town of Baba Farid. Even the great Punjabi Sufi Saints stand divided by the line. Between the power-play of Indian National Congress and Muslim League, the Punjabis in the partition of 1947 were reduced to a mere cucumber in a sandwich. “LOST HERITAGE The Sikh Legacy in Pakistan” by Amardeep Singh www.lostheritagebook.com
An alternative voice, firmly seated in Singapore, Amardeep Singh, 51, has been taking photographs that explore sociology, anthropology, ethnology and cultures for over 10 years. His images are an attempt to make sense of the dynamic chaos of our time, and his mandate, as he sees it, is to chronicle and document history on the brink of oblivion.
Throughout his career, he has been especially interested in the ways in which power is exercised and the resulting — often perverse and unforeseen — consequences that follow.
The author of Lost Heritage: The Sikh Legacy in Pakistan talks to The News on Sunday on the occasion of Islamabad Literature Festival in Pakistan (ILF) 2017 about the ‘accidental treasure trove’ that culminated into this magnum opus.
The News on Sunday (TNS): Sikhs had a visible presence in pre-Partition days in northern Punjab. What are your findings?
Amardeep Singh: While Sikhs had a substantial presence in Rawalpindi and Hazara, they could be found all around (what has now become) Pakistan, before Partition. Could you imagine Sikhs living in an area as far-flung as Quetta? When I went there researching towards my book, I found streets that bore their names and shops with inscriptions in Gurumukhi. In other words, Sikhs spread far and wide in those times. Their remnants are not just the mohallas and neighbourhoods in Rawalpindi city alone, but can be found in villages with Sikh appellations all across Punjab. If you go deep into Rawalpindi district, for example, you come across villages like Dera Khalsa and Toa Khalsa. Likewise, you come across Toba Tek Singh and Jhanda Singh near Jhang.
If you acquire a map of India, you’ll discover the overlay of the Sikh Empire that was formed in 1799 and lasted till 1849. (It’s unfortunate that we call it the Sikh Empire; I prefer to call it the Punjabi Empire!) It was for the first time that in 2000 years of successive invasions, the people of Punjab had risen to create an Empire. The Empire had more than 50 per cent Muslims in the army. How could an empire function as a Sikh Empire when it had a predominant Muslim population? It was a secular Empire, so to speak.
The British named it the Sikh Empire because of Maharaja Ranjit Singh. To call it Sikh is akin to calling Akbar’s empire Islamic. Akbar was a Mughal emperor; to equate Mughal with Islam would be a fallacy.
TNS: Tell us about the Sikhs who stayed behind, in Pakistan.
AS: Having travelled extensively through Pakistan and having known my history backwards, I’ve found the answer to the question: “Who do you define as a Sikh?” interestingly enough in Pakistan. The Sikh is not necessarily somebody who wears a turban. He is a believer of monotheism, and of Guru Nanak’s philosophy. The very word ‘Sikh’ means ‘learner’ or shishaya. He’s someone with the mindset of a learner. When Pakistan was carved, the entire Sikh community moved away. But there still are 13-14,000 Sikhs living in Pakistan even today who wear turbans and beards. They are not Punjabi. Punjab was soaked in a bloodbath on both sides — Muslims were massacred in East Punjab while Hindus and Sikhs were slaughtered in West Punjab. The Sikhs survived in the Federally Administrered Tribal Areas (Fata). If you come across a Sikh in Punjab, Pakistan, today practicing hikmat or selling cloth, rest assured he’s not Punjabi. He speaks Pushto at home because sanguinely, he’s not Punjabi. He’s come to Punjab for economic reasons. As a rationale, Sikhism originated to cleanse the society, and began to spread once it gained momentum like any other religion. It went down south to Multan from where it entered Sindh via Shikarpur.
Sikhs also left Sindh and Balochistan around Partition but those who stayed behind are thriving today. They are practicing their faith freely. It would be wrong to say that you can’t practice your faith in Pakistan. They don’t call their darbars gurdwaras anymore, and inside their temples you’ll find multiplicity. On the one hand you’ll find Ubero Lal from the local folklore while on the other, you’ll come across Nanak who is idolised, and a couple of Hindu gods of the Gangetic Belt. It’s a porous belt where the fulcrum of faith remains Guru Granth Sahib. The turbanless Sindhi Sikhs have adapted to the local customs. Because of the umbilical cord being severed, they are compartmentalised. They greet you with Wai Guru instead of Namaste. When they wake up in the morning, they recite Sikh prayers, and in the evening, they ardas with Sikh prayers again.
Sikhism was a reality, an all-embracing thought that a lot of people, irrespective of the turban, adhered to — what you find living and breathing in Pakistan today.
Those who left for India from Sindh assimilated into the popular Hindu mainstream. Those who we call Khalsas because of their beards and turbans had to go to different regions where they dispersed, and were forced to maintain their identity through their language and culture. When Punjab was divided the Sikhs had at least the Golden Temple as an anchor to hold on to. They made the temple the apex of their faith. The Sindhi Sikhs also known as Nanak panthis had nothing to cling to. When they crossed over they started to forget the Sikh values. Excerpt from “The Sikh identity is in a state of transition” by Aasim Akhtar in Pakistan newspaper The News On Sunday on 14 May 2017. For the full story/interview, go here.
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A faithful devotee and follower of The Ninth Master, Guru Tegh Bahadur Ji, Bhai Kanhiya was compassion personified in human form. We have all heard stories about his selfless serving of the wounded on the battlefield, by giving precious sips of water to friend and foe alike, regardless where their individual loyalties lay. Via these stories, we see through his loving acts of mercy that he truly did see all of mankind as belonging to one race and saw no discrimination between anyone, which fuelled his spirit and determination to serve all those in need, without making judgments based on caste, creed or colour. Undoubtedly this spirit of compassion lies at the essence of what makes him a true Sikh, and what makes him such an endearing figure to the Guru himself and to the countless generation of Sikhs from the past till the present. As mentioned before, he is known to have served water to the dying and to all who lay clinging to life itself in the hopes that the sewa he provided would help nurse the wounded back to health. In the spirit of that selfless sewa focusing on the restoration of good health to those who lay sick and feeble, the concept for this proposed Gurdwara design was conceived, as a tribute to such a kind and merciful soul.
Inspired by his kind, selfless and compassionate temperament, the proposal for the following Gurdwara design is centered on the idea of providing free medical based services to the Sanggat and to members of the public, Sikh and non-Sikh alike, to help the sick where possible. This design proposal embodies the idea of combining the primary function of a Gurdwara, which of course is a house of prayer for the followers of the Sikh faith, and as a community centre as well, while providing an additional form of sewa, which is to provide to the public a scope of free medical services to those in need to help them recover back to good health.
Gurdwara by lakeside | Sancturary for healling – Vishal J Singh
The Gurdwara complex based on this proposal incorporates the idea of having individual medical clinics, called Capsules, attached to the design of the complex itself. The circular units as seen in the image above, identified with a series of red coloured panels on the left of the image above bordering the lake, are arranged next to the Main Darbar Sahib complex, which is designed as a circular hall as well, which in turn is connected to a Langgar Hall that is also designed as a circular structure to create a sense of unity between all the buildings of this proposed design.
Circular elements, such as the design of the walls were favoured over straight lines ( that tend to create box – like structures ) and were emphasised in this design because curved lines are more graceful, “softer” and elegant to visually experience rather than the rigidity and hardness of straight lines, and fits in with a natural landscape better from an aesthetic point of view. The element of water in this proposal too plays a significant role in the overall design of the Gurdawara, as water is a important natural element that helps to create a serene and tranquil atmosphere for the Sanggat who come to pray and serve here.
Gurdwara by lakeside | Sanctuary for healling – Vishal J Singh
The entrance of the Gurdwara is marked by a series of timber posts and stone plazas and walls, which are natural materials that create a calm impression upon entering the premises. The main entrance is then divided into two paths, where the main path leads to the Darbar Sahib and the Langgar Hall, passing by the Nishan Sahib Plaza, while the other entrance leads to a circular path connected to the Capsules allowing direct access for physicians and patients alike, bordered by a water feature pond and views of the lake itself.
Gurdwara by lakeside | Sanctuary for healling – Vishal J Singh
Entering through main gate and proceeding straight takes the Sanggat straight to the Main Darbar Sahib and The Langgar Hall, where the Nishan Sahib Plaza is located adjacent to both structures. The Darbar Sahib is crowned with a lotus dome, referring to a sculptural concrete dome that is based on the shape of a lotus, a ‘kamal’, subtly symbolising love and purity in our art and poetry. Both these structures have glass walls all around to allow for views of the surrounding environment, which in this location consists of the lake and the verdant greenery to be visually enjoyed at any given spot and to help create a serene and soothing landscape for the Sanggat to enjoy.
Gurdwara by lakeside | Sanctuary for healling – Vishal J Singh
The site in which this Gurdwara is placed, which is by the lakeside, plays an important role in the overall design of this complex. The Gurdwara complex is placed next to a lake, and the three individual medical units are placed nearer to the lake, as to allow the soothing presence of water help the sick to recover and be restored to good health. Each of these three individual medical units, the Capsules, take full advantage of the views and close proximity of the lake as to allow patients enjoy a serene landscape to aid in their recovery. These Capusles are visually identified by a series of red coloured panels located at the exterior wall of the structure, as red and white are international symbols for medical structures and buildings all over the world.
The Capsules as seen in the image above, marked by the distinctive red panels, have clear, direct access to the views of the lake and are connected by a circular timber deck pathway shaded by a canopy above. These Capsules consist of health-based facilities that offer all sorts of medical services such as dentistry, health restoration and recovery, medical checkups and diagnoses, and so forth as part of the sewa given at this Gurdwara, and are generally designed as individual clinics that can be structurally attached to the complex of the Gurdwara.
The design concept for this Gurdwara was inspired by the acts of restorative mercy that Bhai Kanhyia would perform when in service of the Ninth Master upon being summoned to go into battle. He saw no difference between the victor and the vanquished on the battlefield, as both laid gasping for their final breath, and helped all those in need medically wherever he could. Such exemplary behaviour embodies the divine philosophies of “service above self” that is contained within the teachings of the Sikh faith and this design for this Gurdwara is an architectural tribute of sorts to the greatness of his deeds in the hopes that if such a medically based service can be provided in any Gurdwara complex, we would always be reminded of the kindness of the Bhai Kanhiya and aspire to help others where we possibly can as well.
Waheguru Bless.
Vishal J.Singh, an aspiring architect, holds a Bachelor of Architecture from Infrastructure University Kuala Lumpur
[ASIA SAMACHAR is an online newspaper for Sikhs in Southeast Asia and surrounding countries. We have a Facebook page, do give it a LIKE. Follow us on Twitter. Visit our website: www.asiasamachar.com]
| Public Service Announcement | Kuala | 16 May 2017 | Asia Samachar |
The Sikh Council for Interfaith Relations (SCIR) is pleased to share with you that the next Parliament of the World’s Religions will be held from November 1 to 7, 2018 in Toronto, Canada.
The announcement of the 2018 Parliament was made in Toronto on Tuesday, May 2, 2017 and was attended by Dr. Satpal Singh (Trustee of SCIR), Ajit Singh Sahota (World Sikh Organization – Canada), Manjit Singh Parmar (Ontario Sikhs and Gurdwara Council), and Dr. Tarunjit Singh Butalia (Trustee of the Parliament of the World’s Religions and of SCIR).
Toronto Mayor John Tory addressed the gathering at City Hall and highlighted the Khalsa Day parade held 2 days earlier at the same location with Canadian Prime Minister Justin Trudeau joining over 80,000 Sikhs for Vaisakhi celebrations. Mayor Tory shared that any and all are welcome to share a meal at langars held at Sikh Gurdwaras across Toronto.
Dr. Robert Sellers, Chair of Board of Trustees of Parliament of the World’s Religions with Dr. Satpal Singh (SCIR), Ajit Singh Sahota (WSO-Canada), and Surinder Kaur Sahota – PHOTO / SUPPLIED
SCIR coordinated the Sikh participation and presentations at the 2015 Salt Lake City Parliament of the World’s Religions. In view of the upcoming Parliament, SCIR has established a 2018 Parliament Sikh Task Force. The charge of the Parliament Sikh Task Force is to coordinate and implement the active participation of the worldwide Sikh community at the upcoming parliament through:
– significant international Sikh presence and engagement,
– presentations at plenary and parallel sessions focused on interfaith and intrafaith issues, and
– Guru ka Langar, if possible, at the parliament to be led by the local Sikh community.
The task force members include Sikh representatives from Canada, US, and across the world. Dr. Satpal Singh, Trustee of SCIR, serves as Convener of the Task Force.
Suggestions and queries about Sikh participation in the upcoming parliament can be emailed to satpalub@gmail.com.
More than 10,000 people are expected to participate in the 2018 Parliament and in the coming 18 months the Parliament Sikh Task Force will work with the Parliament to share our perspective and priorities.
The Parliament of the World’s Religions was created to cultivate harmony among the world’s religious and spiritual communities and foster their engagement with the world and its guiding institutions in order to achieve a just, peaceful and sustainable world. More information about the 2018 Parliament of the World’s Religions along with online registration is available here (https://parliamentofreligions.org/parliament/2018-toronto/toronto-2018).
[Email from Tarunjit Butalia, May 2, 2017]
ASIA SAMACHAR is an online newspaper for Sikhs in Southeast Asia and surrounding countries. We have a Facebook page, do give it a LIKE! Follow us on Twitter. Visit our website: www.asiasamachar.com
Saskaar: 2.00pm on 17 May 2017 (Wednesday) at Kampung Tunku Crematorium, Petaling Jaya |Malaysia
Ranjit Kaur (1930-2017), Bukit Tunku
The Master and the servant have become one, with no sense of separation. My light merges with the Supreme light, and my labours are over. The sunbeam blends with sunlight and and the water drop is absorbed into the ocean.
Asia Samachar | Entry: 17 May 2017 | Source: External advertisement
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Captain Tristram Speedy (towering figure in the centre), Bukit Gantang (Perak), circa 1874. – Photo courtesy of Arkib Negara Malaysia
After his article ‘Sikh immigration to Malaya (see here), Asia Samachar had sent some questions to clarify and amplify the points raised by Dr Ranjit Singh Malhi. Here are his replies:
Asia Samachar: What are the main phases of Sikh immigration into Malaya?
Ranjit Singh Malhi: Broadly speaking, there are three main phases of Sikh immigration into Malaya: 1870s to mid-1920s, late 1920s–1946, and 1947–1957.
I do not consider the arrival of the Sikh political prisoners (few according to Kernial Singh Sandhu and Mary Turnbull) and convicts as the first wave of Sikh immigration into Malaya. They were not free settlers (people who chose to come to Malaya on their own volition to seek a fortune), although some of them subsequently stayed behind after serving their sentences.
“Immigration” is generally defined as the coming of non-native people into a country in order to reside and work there. Strictly speaking, it does not include forced migration of transported convicts.
During the first phase, the Sikhs started immigrating to Malaya in considerable numbers when the British started recruiting them in the police and paramilitary forces. A vast majority of these Sikhs were illiterate and from the agricultural and artisan classes.
From late 1920s onwards, a large number of Sikhs from the commercial (attracted by opportunities for commercial enterprise, particularly in the textile, provisions and sports goods trade) and educated classes (attracted mainly by opportunities for subordinate employment in the government service) immigrated to Malaya.
Most of the Sikh commercial immigrants (mainly Arorasand Khatri Sikhs) were from and around the Rawalpindi, Lahore, Ludhiana, Jalandhar and Amritsar urban centres of the Punjab. There were also Sikh commercial immigrants from Rangoon and Bangkok.
The late 1940s and early 1950s saw an influx of new Sikh immigrants (primarily from West Punjab) into Malaya as a result of the political unrest and displacement due to the partition of Punjab in 1947. This influx was boosted by the trade boom generated by the Korean War (1950–1953). However, this migration stream was cut short by the immigration restrictions introduced by the Malayan Government in 1953.
AS: “Based on existing documentary evidence, the first Sikhs who came to Malaya were Nihal Singh (popularly known as Bhai Maharaj Singh) and Kharak (also spelt as Khurruck) Singh.” You wrote the above. What are the references to this statement?
RSM: To date, the only documentary evidence sighted by historians about the earliest arrival of Sikhs to Malaya is that related to Bhai Maharaj Singh and Kharak Singh. Main references include despatches by the Governor of Straits Settlements to F. J. Halliday, Secretary to the Government of India and works by Kernial Singh Sandhu, M. L. Ahluwalia, Nahar Singh and Kirpal Singh.
AS: “Kharak Singh was a close associate (disciple) of Bhai Maharaj Singh.”You used the word disciple, in brackets, though. Why? Sikhs are usually described as disciples of the Guru. What is the source for this information?
RSM: Kharak Singh was a close associate or follower of Bhai Maharaj Singh. “Disciple” is a synonym for a “follower”. The noun disciple comes from the Latin word “discipulus” which means “student, learner, or follower”. Additionally, the usage of a term is contextual. For example, Dr. Hakam Singh in his book Life Stories of Great Sikh Saints has referred to Nihal Singh as a disciple of Bhai Bir Singh.
AS: “As stated by Kernial Singh Sandhu (an authority on Indian immigration to Malaya), other classes of Sikh convicts (besides political prisoners) were also sent to the Straits Settlements. In 1857 there were about 60–70 Sikh convicts in the Singapore jail.” Which book are you referring to for the above statement?
RSM: Let me keep your readers “excited” over this question; they can purchase my book when it is published next year for the answer to this question. However, I will provide one clue: the number of Sikh convicts in Singapore in 1857 is not provided by Kernial Singh Sandhu. Readers should take note that about 100 Sikh convicts attempted to break out of the Singapore jail (without success) in 1853 and not 1863 as stated in some books. The authoritative source is a contemporary newspaper, The Singapore Free Press.
Indians in Malaya: Some Aspects of their Immigration and Settlement (1786–1957) By Kernial Singh Sandhu
AS: “The pioneer recruits were enlisted by Captain Tristram Speedy—a former Superintendent of Police in Penang—to help Ngah Ibrahim (territorial chief of Larut, Perak) restore law and order in Larut.” What are the most authoritative references to this statement?
RSM: A well-established fact which actually needs no referencing. What that needs to be clarified is the exact number of discharged sepoys recruited by Captain Speedy in India. Virtually all books (notable exception being Kernial Singh Sandhu’s book, Indians in Malaya) state 110 sepoys. The Calcutta’s Commissioner of Police, in his telegram of 25 September 1873 to the Officiating Under-Secretary to the Government of Bengal, states that only 95 men proceeded to Penang with Captain Speedy. It should also be noted that most of these sepoys were Pathans and not Sikhs as stated in some historical works.
AS: Captain Speedy reached Penang on 29 September 1873 and proceeded straight to Larut.” What is the most authoritative source for thsi statement?
RSM: A well-established fact which actually needs no referencing. Authoritative sources include John M. Gullickand Kernial Singh Sandhu.
AS: “The Sikhs also formed the backbone of the Malay States Guides (MSG) established in 1896 and headquartered at Taiping, Perak.” What is the most authoritative source for the above statement?
RSM: Another well-established fact which actually needs no referencing. There are numerous authoritative sources including works by Abdul Karim bin Bagoo, Patrick Morrah and the Federated Malay States Annual Reports.
AS: “Those Sikhs who failed to join the police and paramilitary forces took up jobs in the private sector to work as watchmen, moneylenders, bullock-cart drivers, dairymen, milk vendors, and labourers in the tin and iron ore mines.” What is the most authoritative source for the above statement?
RSM: A well-established fact which actually needs no referencing. Sources include works by Kernial Singh Sandhu and Manjit Singh Sidhu.
AS: “From late 1920s onwards, a large number of Sikhs from the commercial and educated classes immigrated to Malaya.” What is the most authoritative source for the above statement?
RSM: Kernial Singh Sandhu’s book, Indians in Malaya: Some Aspects of Their Immigration and Settlement (1786–1957).
Dr Ranjit Singh Malhi, who runs a management consultancy, completed his PhD in 2015 on the history of Sikhs in Malaya. He is passionate about writing history as “it is”.
ASIA SAMACHAR is an online newspaper for Sikhs in Southeast Asia and surrounding countries. We have a Facebook page, do give it a LIKE! Follow us on Twitter. Visit our website: www.asiasamachar.com
[ASIA SAMACHAR is an online newspaper for Sikhs in Southeast Asia and surrounding countries. We have a Facebook page, do give it a LIKE. Follow us on Twitter. Visit our website: www.asiasamachar.com]
[ASIA SAMACHAR is an online newspaper for Sikhs in Southeast Asia and surrounding countries. We have a Facebook page, do give it a LIKE. Follow us on Twitter. Visit our website: www.asiasamachar.com]
[ASIA SAMACHAR is an online newspaper for Sikhs in Southeast Asia and surrounding countries. We have a Facebook page, do give it a LIKE. Follow us on Twitter. Visit our website: www.asiasamachar.com]
[ASIA SAMACHAR is an online newspaper for Sikhs in Southeast Asia and surrounding countries. We have a Facebook page, do give it a LIKE. Follow us on Twitter. Visit our website: www.asiasamachar.com]
Columbia Asia Hospitals Pvt Ltd, an international private healthcare company with a presence in Malaysia, India and Indonesia, has appointed Jasdeep Singh as its new COO.
It has also appointed Dr Nandakumar Jairam as its new CEO. Both appointments are effective April 2017.
Jasdeep Singh comes with 17 years of experience in operations & P&L management and has worked with brands including Fortis Healthcare Ltd. He joined Columbia Asia Hospitals, from his position as the CEO at Milann-The Fertility Centre, according to one report.
Jasdeep Singh comes with 17 years of experience in operations & P&L management and has worked with brands including Fortis Healthcare Ltd. He joined Columbia Asia Hospitals, from his position as the CEO at Milann-The Fertility Centre, according to one report.
Graduating in Hotel Management from the Welcomgroup Graduate School of Hotel Administration, Singh pursued MBA from Ohio-Manipal School of Business. This apart, among his other accomplishments, he has done a certificate course in Hospital Management from IIM Ahmedabad and a Hospital Management Program from Singapore Management University, Singapore.
In the last 17 years of his professional journey, he has worked in large healthcare players such as Manipal Hospitals and Fortis Healthcare Ltd. At Fortis, he grew the ranks by working in different functions as well as in multiple hospitals. He has been instrumental in creating process efficiency in hospital operations and led various multi-specialty hospitals including the flagship hospital – Fortis Memorial Research Institute at Gurgaon.
Columbia Asia Hospital, owned by US-based investment fund International Columbia USA LLC (ICU), started operations in 1996.
Currently it has 28 medical facilities across Asia; 11 in Malaysia, 11 in India, 3 in Vietnam and 3 in Indonesia.
The company believes in setting up mid-size hospitals built in residential areas for accessibility and efficiency, and to better serve the respective communities. This also helps keep costs down for consumers with no compromise on healthcare quality, modern amenities and highly-trained teams of specialists and nurses, according to information at its website.
ASIA SAMACHAR is an online newspaper for Sikhs in Southeast Asia and surrounding countries. We have a Facebook page, do give it a LIKE! Follow us on Twitter. Visit our website: www.asiasamachar.com
IN MEMORY / Path Da Bhog: 28 May 2017 (Sunday), 10am – 12noon, at Gurdwara Sahib Petaling Jaya |Malaysia
Harpal Kaur (1953-2016), Petaling Jaya
1stBarsi In Ever Loving Memory of
Late Sardarni Harpal Kaur wife/of Sardar Manjit Singh, Petaling Jaya
Village : Marri Mustaffa
In our hearts your memory lingers,
Sweetly tender, fond and true,
There is not a day my dear Mother,
That we do not think of YOU.
Dear Family and Friends, we would like to invite all of you to join us for a Sehaj Path Da Bhog which will be held on the 28th of May 2017 from 10am to 12noon at Gurdwara Sahib Petaling Jaya. Thereafter, followed by Guru Ka Langgar.
Path Da Bhog: 28 May 2017 (Sunday), 10am – 12noon, at Gurdwara Sahib Petaling Jaya, Malaysia
[ASIA SAMACHAR is an online newspaper for Sikhs in Southeast Asia and surrounding countries. We have a Facebook page, do give it a LIKE. Follow us on Twitter. Visit our website: www.asiasamachar.com]
Lilly Kaur aka Superwoman on her ‘How To Be A Bawse’ tour – PHOTO FROM TOUR POSTER
Youtube sensation Lilly Singh aka Superwoman, who is touring Malaysia and Singapore next week – feels that her work is overlooked due to her Indian background.
“People are intrigued that there’s a South Asian woman who is so outspoken…“But … many people, (in particular) the media, try to corner me into this niche and just identify me as this Indian woman. And they don’t even talk about what I do. They just talk about the fact that I have brown skin,” Lilly tells Singapore newspaper Today in a telephone interview.
At the same time, she admits that her Indian background — both her parents are from Punjab, India, but Singh was born and raised in Toronto — has been a boon.
Lilly, who shot to fame with her YouTube comedy channel Superwoman, will be in Kuala Lumpur on 23 May and Singapore the next day as part of her comedy tour ‘How To Be A Bawse’.
She is scheduled for a meet and greet along with a book signing session at the Plenary Hall at the Kuala Lumpur Convention Centre on Tuesday (23 May).
The 28 year-old started posting comedy skits and vlogs on YouTube in 2010 under the moniker IISuperwomanII. She shoots, writes, directs and stars in the videos, and has amassed a whopping 11 million followers (and 1.8 billion views). Her videos take social issues, as well as see her impersonating her Indian parents in clips such as Sh** Punjabi Mothers Say. One video starring Dwayne “The Rock” Johnson saw Singh and the star telling a dirty joke, the report said.
The numbers are testament to her success: Last year, Singh ranked third on the Forbes list of the world’s highest-paid YouTube stars, raking in a reported US$7.5 million (S$10.4 million) through her various projects.
The digital powerhouse has landed bit roles in Hollywood films like Bad Moms and Ice Age: Collision Course, and even released her own lipstick with cosmetics brand Smashbox. She produced a feature-length film, A Trip To Unicorn Island (2016), which chronicles her first world tour.
Heck, she’s even had tea with former United States first lady Michelle Obama during filming for an episode of her #GirlLove series, an online movement against girl-on-girl hate, the same report added.
In an interview with Cleo, when asked about her first ever video to be uploaded on Youtube, she said:
“I made my first YouTube video in 2010, so close to 7 years ago. I wish you could have seen the amount of time I spent getting ready for it – doing my hair, my make up, picking out the perfect outfit. I stood in front of the camera and read off a piece of paper and it was the worst, most awkward, cringe worthy interview. It was horrifying to make but when I put it up, people watched it. I distinctly remember my view count being 70 for that video. But, I thought 70 people was a lot of people for a video that I randomly put out and from someone none of those viewers knew.
Asked if she did not commit herself to Youtube and as a comedian, where do you think you’d be today, she says: “Probably using my psychology degree in some form. Maybe a counsellor of some sort. I definitely wouldn’t be as happy as I am now though. I love entertaining people.”
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Singh’s venture into YouTube was hardly born from a desire to create a career as an online personality, she said. She “had no idea it would snowball to what it is”.
“I never even thought about it in terms of success. I just (started making videos) to be happy,” said Singh, who plans on dabbling more in music, television and film once she wraps up her book tour.
As for how one of the world’s biggest online personalities handles nasty comments and trolls on the web, and Singh, who holds a degree in psychology, is nonchalant. “I’ve gotten really good at learning how to focus on what deserves my attention,” she said.
“I always tell people that my job is 90 per cent psychology and 10 per cent actual work, because it’s all about understanding that people who leave (mean) comments are telling their story, not mine.”
Singh’s show at the Kallang Theatre is based on her book, How To Be A Bawse: A Guide To Conquering Life, which she is currently touring. She will perform what she calls “a comedic, motivational TED talk”.
“I want people to leave my show determined to go home and work hard and check off everything on their bucket list,” she said.
“When you think of happiness, confidence, self-esteem and making good impressions, you think these things are really natural… But all of those things require the type of work and dedication you put towards a (school or work) project,” she added.
“If you really want to be a certain way, it’s going to require an immense amount of work — and the book provides some practical guidelines.”
Singh was last in Singapore last September (2016) for It’s A Girl Thing — a female-centric event which aimed to promote positive personal development and raise awareness about issues like bullying. She was also here in 2015, and some 1,400 fans attended her A Trip To Unicorn Island show at the Kallang Theatre then.
“Singapore has some of my most dedicated fans,” Singh said.
“Nowhere else in the world have I ever landed at the airport and had that many people welcome me (with) a lot of screaming, a lot of crying, and a lot of hugs. It’s always interesting to me that my presence evokes such emotion from people… It’s a little confusing but also exciting.”
[ASIA SAMACHAR is an online newspaper for Sikhs in Southeast Asia and surrounding countries. We have a Facebook page, do give it a LIKE. Follow us on Twitter. Visit our website: www.asiasamachar.com]
| Putrajaya, Malaysia | 20 May 2017 | Asia Samachar |
FEEDBACK: Dr Sarjit Singh Gill presenting his paper at the feedback session for the Malaysian Indian Blueprint organised by UKM’s KITA – PHOTO / SUPPLIED
By Sarjit S. Gill
Inclusive policy – This is the first time the Malaysian Federal ruling Government is taking seriously the Indian communities affairs in Malaysia. Under his policy, Prime Minister Datuk Seri Najib Tun Razak said: “National development would not only be enjoyed by the urban residents but also raised the standard of living of the rural community especially those in the lower income group. We adopt a balanced and inclusive policy and I will not budge from this principle” (Bernama, 20 March 2017).
2. Representation issue – The Malaysian Indian Blueprint (MIB) is supposed to be an inclusive policy as indicated by the Prime Minister, nevertheless it lacks the inclusive approach – only a handful Sikh leaders were involved in the MIB consultations – no Sikh academics were consulted for feedback on their current research on the Sikh community in Malaysia.
3. Community concentration is misrepresented. The Tamil ethnic as a majority community among the Indians was the main attention of the MIB – other sub-Indians community’s such as the Sikhs, Telegus, Malayalees, Gujeratis and Sindhis have been overlooked. These pocket of sub-ethnic minorities also face various issues and challenges in Malaysia.
4. Sikh historical contributions were missing. No historical acknowledgment was recorded on the Sikh community (p. 10-13). They had served in the police force under the British colonial in Malaya since 1870s and made significant contributions in maintaining law and order. Some had even served as a Commandants and wardens in the prisons in Malaya, Sarawak and North Borneo (Sabah). Presently, Sikhs are still proud of their legacy and serve in the Malaysian Royal Police, Malaysian Armed Forces and Malaysian Prison Department. I came across only a brief introduction on various Indians communities (p. 10). Maybe some Sikh leaders who were involved in the MIB consultations have overlooked the Sikh history and their contributions in Malaysia. It should also be noted that Sardar Budh Singh, a Sikh himself, was the second Malaysian Indian Congress President (1947-1950). See here.
5. MIB photographs – not even a single photo of the Sikh community and the Gurdwara institution is to be found in the MIB (168 pages). This contradicts the Blueprint targets to improve perceptions of the Malaysian Indian community by those within and outside the community (p. 134). Hopefully the launch of a ‘Community Pride’ campaign, as stated in this Blueprint, will change the perception and mind set among the Indians communities. This campaign aims to create a national level awareness of Malaysian Indian achievement stories across different sectors, working hand in hand with other Malaysian ethnicities, by promoting outstanding individuals and teams, such as writers, educators, entrepreneurs, scientists, philanthropists, sports personalities, artists and young achievers (p. 134). I sincerely hope this ‘Community Pride’ campaign will be more comprehensive and not merely rhetoric in nature.
VOTING PATTERN: Dr Sarjit Singh Gill (second from right) presented a paper at a roundtable organised by the Council of Professors Malaysia to discuss on voter profile, issues and media in view of the next Malaysian general election. In the group photo are (L-R) Prof Dr Alias Abdullah (UIA), Dr Tunku Mohar Tunku Mohd Mohktar (UIA), Dr Lee Kuok Tiung (UMS), Abd Halim Jusoh (Political Secretary Minister of Higher Education Malaysia), Dr Sarjit and Prof Dr. Syed Arabi Idid (UIA). – PHOTO / SUPPLIED
6. Tamil schools – as a main focus (p. 18-20). There was no information on the issues and challenges of the Punjabi schools faced by Punjabi Education Trust Malaysia (PETM), the education wing of the Khalsa Diwan Malaysia (KDM). Punjabi language is also facing some similar challenges like the Tamil language. PETM is running some 50 weekend schools, called Punjabi Education Centres (PECs), nationwide, serving 2,312 students. They comprise of 210 teachers, 10 teacher trainers and 23 school inspectors, according to the most recent numbers obtained from PETM.
FEEDBACK: Feedback session for the Malaysian Indian Blueprint organised by UKM’s KITA. Dr Sarjit Singh Gill was one of the presenters – PHOTO / SUPPLIED
7. Social issues among the Indians is well covered such as domestic violence, divorce and marriage breakdown, alcohol or drug abuse, criminal activities and suicide (p. 21-22). My recent study on the socio-economy status and social issues among the Sikhs in Malaysia has reported similar issues such as divorce, conversions and mixed-marriages (Sarjit S. Gill et. al. 2015). The issue was also picked up by Asia Samachar, an online media portal for Sikhs in Southeast Asia. See: ‘Social Issues and Identity Threat of the Sikh Minority Community in Malaysia’ (Asia Samachar, 28 Dec 2015) and ‘Malaysian Sikhs worry most about economy, divorce and conversion, reveals new ground breaking research’ (Asia Samachar, 24 Sept 2015).
8. IB40 as a main focus– Indian B40 (IB40) has been given a significant priority in the MIB. What about the M40 groups? Are those Indians in the middle 40 groups are not trapped in various socio-economic issues? They probably might fall into the B40 groups if they cannot sustain with the current economy conditions.
9. Technical Committee needs to be more inclusive (p. 163-164) – No Sikh representative was appointed in the technical committee which comprises of 34 members. Well-known Sikh organisations such as Khalsa Diwan Malaysia (KDM), Sikh Naujawan Sabha Malaysia (SNSM) and Malaysia Gurdwaras Council (MGC) should have been invited to sit in the Technical Committee.
10. Lop-sided treatment between the Indian communities must be addressed by the Government without marginalising any sub-ethnic minority groups, thus achieving a holistic and sustainable development in Malaysia.
11. Comprehensive database is needed – to record and monitor various information on the Indian communities’ contributions, issues and challenges in Malaysia.
Sarjit S. Gill, PhD, is an Associate Professor in Social Anthropology at Faculty of Human Ecology of University Putra Malaysia (UPM). His original paper was entitled ‘Review of Malaysian Indian Blueprint (2017-2026)’, was presented a paper at the Focus Group Discussion: An Independent Review & Appraisal of the Malaysian Indian Blueprint programme organised by Institute of Ethnic Studies (KITA), Universiti Kebangsaan Malaysia, on 8 May 2017. He can be reached at sarjit@upm.edu.my
[ASIA SAMACHAR is an online newspaper for Sikhs in Southeast Asia and surrounding countries. We have a Facebook page, do give it a LIKE. Follow us on Twitter. Visit our website: www.asiasamachar.com]
[ASIA SAMACHAR is an online newspaper for Sikhs in Southeast Asia and surrounding countries. We have a Facebook page, do give it a LIKE. Follow us on Twitter. Visit our website: www.asiasamachar.com]
| The Guardian | London, UK | 21 May 2017 | Asia Samachar |
UK Foreign Secretary Boris Johnson apologises after discussing alcohol in Sikh gurdwara in Briston
Boris Johnson has apologised after he caused a “livid” reaction in a worshipper in a Sikh temple by discussing his enthusiasm for a boost in the whisky trade, apparently without realising that alcohol is forbidden under some Sikh teachings.
The foreign secretary, who is widely seen as having been sidelined during the election campaign over his perceived propensity for gaffes, was visiting a Sikh temple in St George’s in Bristol when he made remarks about ending tariffs on whisky traded between the UK and India.
In a BBC recording of the event, a female worshipper can be heard taking him to task, asking: “How dare you talk about alcohol in a Sikh temple?” After the unidentified woman also told him about alcoholism in her family, he apologised several times.
Johnson was visiting the Shri Guru Nanak Prakash Singh Sabha gurdwara in Bristol in an effort to woo voters from the city’s large Sikh community to the Tories.
The former London mayor, seen as a liability by some in Theresa May’s team, was filmed wearing a bright orange turban before arguing that a free trade deal with India could be good for both countries. Seemingly unaware that the drinking of alcohol is forbidden under some Sikh teachings, he told the crowd that he was going to sign a free trade deal in order to boost the trade in whisky.
“I hope I’m not embarrassing anybody here by saying that when we go to India, we have to bring ‘clinky’ in our luggage,” he said. “We have to bring Johnnie Walker.”
“There is a duty of 150% in India on imports of Scottish whisky. So we have to bring it in for our relatives duty free. Imagine what we could do with a trade deal with India, which there will be, because then the tariffs would go.”
His words provoked an angry response from some members of the crowd, with one women, named as Balbir Kaur, particularly vocal in her criticism. “How dare you talk about alcohol in a Sikh temple?” she said. “You are standing in a Sikh [temple] talking about alcohol, which is absolutely not right.”
The former mayor replied: “I’m very sorry if you think that alcohol is a bad thing – I understand your point of view. It is not, though, the view of every religion. There are plenty of Sikhs who are good and practising Sikhs who don’t take your attitude.
“I do think it is relevant to our considerations that whisky is a huge business in this country and a free trade deal with India would be of great value.”
Kaur then told Johnson that she had relatives who had suffered from alcoholism. Other members of the crowd reportedly told Johnson that if he had made the comments in India, he “would not have got out of the temple alive”.
Bhai Narinderjit Singh, general secretary of the Sikh Federation, said that “no politician in his right mind” would speak in a gurdwara about a trade deal involving alcohol. “It is a requirement that Sikhs should not consume any intoxicants. Anyone (Sikh or non-Sikh) who has consumed alcohol or has tobacco on them is not allowed to enter a gurdwara, Sikh place of worship. There are signs up in all gurdwaras.”
Singh said Johnson should know better, given that his wife, Marina Wheeler, is half Sikh. “Boris Johnson should know much better – after all, he is the foreign secretary, and his mother-in-law is a Sikh.”
A spokesman for Johnson denied that it was a gaffe, claiming instead that he was sympathising with the woman’s personal situation. “Boris was simply making the point that a free trade deal with, for example, India could be huge for both sides, pointing out that in India, billions of litres of whisky are consumed every year but there is a 150% tariff on imports of Scotch whisky.
“One lady expressed her views based on a personal situation, but the other 30 attendees warmly welcomed his remarks. He said he was sorry to hear of her personal story, that was all. There was no gaffe … The temple regulars loved him being there.”
Johnson’s role has divided Conservative MPs between those who are keen to capitalise on his ability to connect with voters and those concerned about his tendency to stray off message. Party sources have denied that he has been sidelined. – The Guardian (UK), 17 May 2017
[ASIA SAMACHAR is an online newspaper for Sikhs in Southeast Asia and surrounding countries. We have a Facebook page, do give it a LIKE. Follow us on Twitter. Visit our website: www.asiasamachar.com]
UK Foreign Secretary Boris Johnson apologises after discussing alcohol in Sikh gurdwara in Briston
By Sohan Singh
There has been some discussion about the visit by Boris Johnson- the Foreign Secretary to a Gurdwara where he talked about increased trade between the UK and India, and used Scotch Whisky as an example. We have condemned his speech for mentioning whisky in a Gurdwara. I am not condoning what he has said, and he has apologised for talking about a taboo subject in a Gurdwara.
However we need to look our own behaviour also in accordance with the Guidance in Gurbani:
Fareedaa jae too akal latif kalae likh na laekh.
Aapanarrae gireevaan mae sir neevaa kar daekh. SGGS: 1378 fjtlk
O Farid! If you are of a keen understanding (subtle wisdom, subtle mind), then do not write ill-accounts of others’ misdeeds. Look, instead, into your own heart by lowering your head (and analyse your own actions).
We invite our non-Sikh friends at our weddings where whisky and other hard drinks flow like water. People who drink in moderation are coerced to drink more and more. Politicians are given VIP treatment, never allowed to have their glasses empty. Ask any white person who has been to a Sikh wedding what he liked most – and invariably the answer is – dancing and drinks.
Sikhs own quite a few Off- Licence shops in this country. These are shops that sell alcoholic drinks for consumption elsewhere. Normally the name of the shop is: Singh’s Off-Licence or Surname followed by – ‘s Off-Licence. So what impression are we giving to politicians and non-Sikhs?
According to the media, Boris Johnson apologised after the woman who had criticised him told him that- she had experienced alcohol problems in her family.
Let me end this missive with a light hearted anecdote: While returning back from a wedding, I was asked to sit in a coach reserved for women. The person who asked me to do so explained that I wouldn’t enjoy sitting in the other coach as all the men would be drinking. I was the only one who was teetotal. He also asked a friend who was talking to me when he approached us to give me company. The friend also was fond of drinks but didn’t say anything. And the man who asked us to sit in a different coach? A leading member of a Gurdwara management committee!
[The article first appeared at Gurmat Learning Zone, an email-based Sikh discussion group. Published with permission of author]
Sohan Singh, MA, BSc Hons. CQSW. Sohan Singh is an author of five books, the latest ones being Spiritual Sayings from the Sikh Faith and the Real Purpose of Life. He has worked as a teacher and lecturer in Kenya and as a Treatment Manager for the probation service in the UK.
[ASIA SAMACHAR is an online newspaper for Sikhs in Southeast Asia and surrounding countries. We have a Facebook page, do give it a LIKE. Follow us on Twitter. Visit our website: www.asiasamachar.com]
BIG ANNOUNCEMENT: Chief Minister Abang Johari Openg (fourth from left) attended the Kuching Vaisakhi celebration. On stage were (L-R) Kuching North Mayor Abang Abdul Wahap Abang Julai, Dr Babita Kaur Sachdev, CM’s wife Jumaani Tuanku Bujang, Federal Works Minister Fadillah Yusof and Dr Kalwinder Singh Khaira – PHOTO / SUPPLIED
The Sarawak state government has allocated Sikhs in Kuching land adjacent to the gurdwara for its expansion, as well as another plot of land to build a new crematorium site.
“You can still maintain this (Kuching Sikh Temple) as your heritage site as it is strategic and tourists can come for a visit,” Sarawak Chief Minister Abang Johari Openg said when attending a Vaisakhi celebration at the gurdwara in the Malaysian state on the East Malaysia, as quoted by Borneo Post (Expansion planned for Kuching Sikh Temple, 20 May 2017).
The state government has approved a piece of land adjacent to the current gurdwara at Jalan Masjid for expansion works. The land, described in the newspaper report as ‘strategically located behind’ the gurdwara, will be where the state government was going to implement a major development plan.
When asked to elaborate its plans, Gurdwara Sahib Kuching committee president Dr Kalwinder Singh Khaira tells Asia Samachar: “We will work on it in the near future…no definitive plans yet but we aim to build a building behind the gurdwara to house classrooms, hall, quarters, library and other amenities.”
He added that the old crematorium which is unused now will remain with the gurdwara to be used for other purposes.
CM Aband Johari is the state assemblyman of the area where the gurdwara is located while Federal Works Minister Fadillah Yusof, who was also present, is the Member of Parliament from that area.
“We thank them both. They have always been very supportive of the Sikh community,” he added.
At the event, the gurdwara also recognised its Punjabi school teachers in Kuching.
In his speech, Dr Kalwinder also brought up the issue of old Sikh historical sites during the Japanese occupation like the Punjabi Barracks at Batu Lintang.
“We have written in to the teachers training college to be allowed to put up boards to explain their historical value. We request to be allowed to do our part to provide information on the buildings. These are located at the Institut Pendidikan Guru Kampus Batu Lintang in Kuching.
“We are also requesting the state government to replace another piece of land in Bau which we used to have many years ago. That is still pending,” he told Asia Samachar in a text message.
In the same newspaper report, Dr Kalwinder was qouted as saying: “We have been here for 100 years and we have to plan for the next 100 years.”
RECOGNISING PUNJABI TEACHERS: Kuching Punjabi language teacher on stage with Sarawak Chief Minister Abang Johari Openg during the 2017 Vaisakhi celebration – PHOTO / SUPPLIED
[ASIA SAMACHAR is an online newspaper for Sikhs in Southeast Asia and surrounding countries. We have a Facebook page, do give it a LIKE! Visit our website: www.asiasamachar.com]
The typical role of any Sikh institution, which includes Gurdwaras, centres predominantly on benefitting its larger community through an array of activities. Undeniably, our respective Sikh institutions in Malaysia have contributed towards shaping the community for years running.
The sustainability of Sikh institutions, thus, must bear precedence. It is no surprise that the external landscape in Malaysia is becoming ever-so dynamic, like elsewhere. It’s the era of social media after all. Adapting to the rapid social changes is an imperative to remain relevant.
Parallel to this, long term growth of local Sikh institutions require timely attention given its task to spearhead community development efforts. The challenge being to adopt a progressive mindset and self-sustaining mentality, while staying true to the principles of Sikhi.
The modus operandi for Sikh institutions must be enhanced, at least in larger and more developed towns. Here are some easy-to-implement and cost-efficient suggestions:
1. Bottom-Line Expansion: Invest wisely. Preferably, set an annual growth target, after all, expenses inevitably increase year-on-year.
2. Forward Thinking: Have a foresight and go beyond the short-term. Tomorrow’s effectiveness will depend on today’s decisions.
3. Hone Leaders: Encourage participation of the young, including women, exposing them to management issues. Run mentor-mentee programmes, among others. Real strength lies in diversity.
4. Get Connected: To lead, understand your audience’s needs and wants. Inclusivity matters. Consult and build stronger relationship with various stakeholders on the back of meaningful conversations, premised on respecting differing viewpoints.
5. Be Technologically-Savvy: It is the age of social media, go paperless. Choose from emails, whatsapp, facebook and more for sending out regular updates. Save money and the planet, while communicating.
6. Volunteerism Network: Leverage on shared expertise. Build a database of volunteers. Inculcate the spirit of giving-back.
In a nutshell, community-centric institutions are vital for driving people development initiatives. Human asset is undeniably a necessity for any nation.
As Malaysian Sikhs, let’s make a difference in our own small way to realise our country’s growth aspirations. As a start, inspire change where it matters. Remember, sustainability is the new mantra.
Taranjit Kaur is a Kuala Lumpur based executive who gets involved in Sikh activities.
[ASIA SAMACHAR is an online newspaper for Sikhs in Southeast Asia and surrounding countries. We have a Facebook page, do give it a LIKE. Follow us on Twitter. Visit our website: www.asiasamachar.com]
[ASIA SAMACHAR is an online newspaper for Sikhs in Southeast Asia and surrounding countries. We have a Facebook page, do give it a LIKE. Follow us on Twitter. Visit our website: www.asiasamachar.com]
