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July 21st

1915 Sardar Chanan Singh and Gadhari Sikhs were hanged until death in Lahore.

1925 The police and army of Nabha State lifted the seize of Gurudwara Gangsar and Tibhi Sahib Jaito in 1925. Additionally, all Akalis imprisoned in connection with this movement were also released. This concluded the successful completion of Jaito Morcha. Hence a special Jatha of a few hundred valiant Akali Satyagrahies replaced the police and army forces and initiated Akhand Path of Sri Guru Granth Sahib.

==> WHERE IS JAITO? A village under Nabha, which falls on the Bathinda-Ferozpur railway line. It is 96 miles from Lahore and 17 miles from Bathinda.

WHAT IS THE SIGNIFICANCE OF JAITO? On this place situated near a fort, is a historical Gurudwara of Guru Gobind Singh Patshah. Maharaja Hira Singh constructed the beautiful buildings of this Gurudwara. The sarowar is popularly known as Gangsar. About a mile and a half north of Jaito is Tibhi Sahib Gurudwara, where Guru Gobind Singh Patshah used to organize and participate in the evening recitation of Rehras. Both Gurudwaras have extensive land sanctioned to it by the Nabha rulers. Additionally, extensive financial resources are made available on an annual basis from the Nabha rulers and the surrounding villages. A maela celebration is held every 7th of Pooh month (Dec.-Jan.) and Katak (Oct.-Nov.) Puranmashi. Jaito's markets are well renowned. People come from far distances to buy and sell their herds.

WHY AKALIS COURTED ARREST? The key issue involved was resoration of Maharaja Ripudaman Singh of Nabha. Maharaja of Nabha, well-known for his pro-Tat Khalsa Proclivities, had a dispute with Maharaja of Patiala, known for this pro-government role. Although Maharaja of Nabha had absolutely no dispute with the government, as a result of mediation, he was forced to abdicate in July 1923. Col. Michin, with the help of troops and armoured cars, took the Maharaja by surprise on July 8, 1923 and taunted him with the query, Where is that Akali? The news of deposition by the government raised a strom of protest against the Government's interefernce in Nabha and was decsribed as a challenge to the Akali movement. As a result tensions mounted. The Akalis, in defiance of state orders, continued to hold diwan indefinitely. The Nabha police in order to arrest all the Akalis, including the one reading the holy Granth Sahib, was said to have disrupted the Akhand Path on Sept. 14, 1923. This dispute took such a tragic shape and got so inflames by Feb. 21, 1924 that several people lost their lives. After sixteen shaheedi jathas apart from one from Bengal and another from Canada, the agitation process was completed two years later, on August 6, 1925, after the concurrent bhog of 101 Akand Paaths.

-Ref. Mahan Kosh

The Sikhs in History, by Sangat Singh, 1995

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July 22nd

1685 Foundation stone of Paonta Fort laid by Guru Gobind Singh Ji.

1923 Subedar Amar Singh of Dhaliwal, a military pensioner and a member of the SGPC was arrested.

1984 Santa Singh, Jathaedar Budha Dal, expelled from Khalsa Panth.

1984 Regional Conference in Toronto.

Regional conference was held at Toronto. The attack on the Golden Temple by the Indian army struck teh Sikh world like a thunderbolt. All shades of Canadian Sikhs came together at the desecration of teh supreme emblem of their faith. Because of the shoartge of time, the Sikh institution's executives decided to take the Canadian Sikhs into immediate confidence on the kind of action required. This was done by holding regional conferences at Kamloops and Toronto. The Kamloops conference was attended by representatives of all Sikh Societies from Western. While the Toronto Conference was attended by the socities of the eastern region. The Calgary Sikh Society, which was not on good terms with the federation, provided unqualified support for any action the Federation recommended.

Nelson A. Riss, the Members of parliament from Kamloops, addressed the conference and it was here that general J.S. Bhullar from India made the first appearence on the Canadian scene.

The Conference recommended: that the Federation will work to establish a Sikh homeland; that the damaged Akal Takhat should be left unrepaired to remind Sikhs of the desecration by Government of India, and the decision to carry repairs should be left to the Panth; that Canadian Sikhs boycott all functions of the Indian diplomatic missions; that media, especially ethnic media which published anti-Sikh material, should be warned suitably to desist from harming the Sikh community; and that a trust-fund be established to provide pensions to the next of kin of the martyrs.

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July 23rd

1627 Baba Atal Rai, son of Sri Guru Hargobind Ji, left for heavenly abode. Highest tower was erected in his memory mear the Harminder complex at Amritsar.

==> ATAL RAI - son of Guru Hargobind Sahib, was born to Matta MahaDevi, in sunmat 1676 at Amritsar. [Please NOTE that according to Suraj Prakash, Atal Rai's mother is Matta Nanaki Ji]. Atal Rai left this earth at his birth place on SawanBadhi 10, sunmat 1685. This place is marked with a six story mandir whose foundation was initially laid by Sikhs in sunmat 1835. Subsequently Sardar Jodh Singh Ramgarihia constructed a few stories in sunmat 1841. This building is still incomplete. Yet it provides food and shelters to all travellers, courtesy the residents of Amritsar. This concept is well capture by the famous phrase

"Baba Atal, Paki Pakai Ghal"

(Baba Atal, send precooked food)

-Ref. Mahan Kosh (pp. 49)

1707 Guru Gobind Singh and Bahadur Shah meet in Red Fort, Delhi.

1914 Kamagata Maru was compelled to leave Canadian waters without being granted entry.

==> KOMA GATA MARU: Punjabis traveling to foreign land in search of better jobs were being discriminated against at the begining of 20th century. The Canadian government had issued prohibition against their entry and the British ships had refused to accept any Punjabi travelers. The Canadian law stated, for the purpose of preventing immigration from india and other countries, that only those passengers could land in Canada who travelled on a through ticket without any break in journey from their land of birth. However, no company provided such a service between the Indian and Canadian ports. As a result, many Punjabis were stranded for months in Hong Kong, unable to get tickets for their final destination, Canada.

Baba Gurdit Singh of Sarhali village, a well established businesses in Calcutta, Malaya, etc., heard of the stranded Punjabis in Hong Kong and decided to challenge this prevalent situation. He rented "Koma Gata Maru", a Japanese ship and named it "Guru Nanak Jahaj". Sri Guru Granth Sahib accompanied the passengers along with Kesri Nishan Sahib.

On April 4, 1914, this ship sailed out of Hongkong and reached the Vancouver port on May 23, 1919, with 167 passengers. However, these passengers were not allowed to land at Vancouver and were forcibly returned to Calcutta in the same ship, after a long and painful struggle. Upon return, the ship was fired upon by the British at BajBaj Ghat in Calcutta. The returning passengers were either arrested or killed. Only a few managed to escape. Baba Gurdit Singh jee escaped the death and lived in disguise for almost 8-9 years. What started as a simple individual business venture turned into a major political event. The returning passengers were no longer considered as better job opportunity seekers but were prosecuted as freedom fighters.

-Ref. Hindustan Gadar Party: A Short History by Sohan Singh Josh, People's Publishing House, New Delhi, 1977

KOMAGATA MARU INCIDENT - A HISTORICAL PERSPECTIVE

Komagata Maru was a merchant ship leased by S. Gurdit Singh to move Indians to Vancouver, Canada. The Canadian govt. was anti-Indian and did not favor their entry to Canada. This adventure was neither directly connected to the Ghadar Party nor was it an outcome of any freedom figting organization. However, it gave a unique twist to the Indian history and freedom struggle in India. The Ghadar journal helped to give it a direction of prevalent discontent and moulded it into a radical movement. And there was a very good reason for it.

The Canadian govt, in order to check further influx of Indians, adopted tought measures. Most notorious of them was "Canadians Privy Council Order No. 920," popularly known as "Continuous Journey Clause." This made the lives of Indo-Canadians very difficult. They could not visit their families and they could not visit them because there was no direct ship service from India to Canada. The Indians, specially Sikhs, used all means to persuade the Canadian govt to withdraw the order, but they won't listen. A deputation of Bhai Balwant Singh, Narain Singh, Bhai Jawala Singh, and Bhai Nand Singh even went to London in April 1913, and later visited India to present their case to the British and British-Indian govt, respectively. It all failed.

Baba Gurdit Singh, a wealthy businessman from Singapore, in order to satisfy the continuous journey clause, chartered his own ship from a Japanese company that would take passengers directly to Canada. The ship sailed on April 4, 1914 from Hong Kong with 165 passengers on board. More passengers joined in Shanghai, Moje and Yokohama and the number rose to 376. 346 were Sikhs and remaining were Punjabi muslims and Hindus. (Some people put the total at 372.) Before leaving, he consulted a leading Britsh solicitors at Hong Kong who assured him that there was no bar to the Indian admission to Canada. He agreed to pay $60,000 as the charter fee.

The ship arrived on the shores of Vancouver on May 23, 1914. The passengers were not allowed to land and the ship was cardoned off by the police. The "Times" (London) of that day carried a categorical statement of the Prime Minister of British Columbia that they would not admit these orientals. Leading Indians (mostly Sikhs) in Vancouver formed a 'Shore Committee.' It paid $22,000 as installment of the charter money for the ship, and filed a test case in the Supreme Court in the name of one passenger Munshi Singh in the hope that they would get more favourable verdict. On July 7, the full bench of Supreme Court gave its unanimous decision that they cannot overrule the Immigration Department's dicision.

Food had run out in the ship. Some local Sikhs managed to deliver potatoes and other things on one occasion during the night on a hired boat. The passengers were very angry and they took control of the ship from the Japanese Captain. The Canadian govt retaliated by ordering a harbour tug "Sea Lion" (sort of tow truck for ships) to push the ship out of the shore. The angry passengers mounted an attack on the police by throwing lumps of coal and bricks. The army regiments had taken positions and it was like a war zone. The Sikhs of Vanocuver were so angry that and decided to burn the city of Vancouver if their countrymen were fired upon by the police, army and the militia who had sourrounded the ship. Somehow a decision was made and the ship sailed back into the sea towards India. Before the ship reached Yokohama, the war broke out. The British govt ordered that no passengers were allowed to land from where they had boarded the ship. At Yokohama, Bhai Sohan Singh Bhakna had delivered 200 pistols and a several hundred cartridges when the ship docked there for a short period. In addition, Ghadar Party literature was also loaded into the ship in flour bags. Many Ghadarites had also boarded the ship from Shanghai.

The Komagata Maru (Guru Nanak Jahaj) reached Calcutta at Budge Budge harbour on July 23, 1914 after a two-month long struggle.

Note:

The Canadian govt had employed agents to commit murders of the Indian community leaders. One such agent was Bela Singh and his band who worked for the Canadian immigration and Mr. William Hopkinson (a high official on the govt) who was a great enemy of the Indian community. Their main job to strike terror in the heart of the Indian (Sikh) community. On September 5, 1914, Bela Singh fired at the Sikh congregation which had gathered to mourn the death of one Ram Singh by Ram Singh. Bela Singh went on firing with two pistols and killed two people and seriously wounded several others. A case was filed agaisnt him. Bhai Mewa Singh shot dead Mr. Hopkinson in the court who was there as a defense witness. Bela Singh was later acquitted. This infuriated the Indian immigrants in Canada. Bhai Mewa Singh was later sentenced to death. Mewa Singh, in his confessional statement said, "This is what led me to take Hopkinson's life and sacrifice my own life to in order to lay bare the opposition exercised upon my innocent people through his influence in the eyes of the whole world. And I, performing the duty of a true Sikh and remembering the name of God, will proceed towards the scaffold with the same amount of pleasure as the hungry baby does towards its mother. I shall gladly have the rope around my neck thinking it to be a rosary of God's name ."

Bhai Mewa Singh's martyrdom day used to be celebrated in Vanvouver Gurdwara every year (maybe it still is). (I have added this note only to emphasise that govt agents are always active in our own community.)

In the diwans held at Gurdwaras of Shanghai and Hong Kong, Komagata Maru formed a central issue and Indians were asked to return to India to avenge the insult. It was no coincidence that the first jatha of Ghadarites came from Shanghai and reached Calcutta alomost on the heels of Komagata Maru. All those who arrived on subsequent ships at Calcutta were rigorously inspected, and those suspected to be dangerous were either arrested or forbidden to reside elsewhere other than their native villages. Many Ghadarites reached Punjab using various routes and methods.

Komagata Maru Reached Budge Budge Harbour (ghaat)

Komagata Maru arrived at Calcutta on September 29, 1914. The passengers pretty much knew what was in store for them in India. Therefore, they threw all the objectionable things in the sea. When they arrived in Calcutta, they were searched thoroughly three times. No arms were found.

At Calcutta, the police wanted the passengers to board the train bound for Punjab immediately, but the passengers insisted that they have to deposit the Holy Guru Grnath Sahib (which was on baord) in one of the local Gurdwaras. Some boarded the train while the other defied the police and started to march towards Calcutta in the form of a procession. The police informed the 2nd Battaion of Royal Fusileers. Thirty English policemen barred the processions' entry into the city. A brawl followed and police opened fire, killing 18 processionists and wounding at least 25. The police chief was shot dead by Bhai Munsha Singh who was one of the passengers. Two other officials were killed and and eleven got injured. Two Punjab policemen were also dead. The officials were cared for and got medical treatment, but no one cared for the wounded passengers. Many passengers were tortured. Sixty passengers escaped from the police seige and crossed river Houghley during night. Seventeen of them were later arrested.

Komagata Maru incident created a sharp reaction against the injustice to the passengers all over the world, but the premier organization of India, Indian National Congress, which was supporting the British Imperialist Goverenment's war efforts in the World War I with money amd men, did not utter single word of condemnation against the foreign rulers.

The saga of Komagata Maru is the story of callous attitude of the Imperial Government and the racist policy of the Canadian government at that time. While every action of the passengers cannot be justified, it was a reaction to the treatment that was meted out to them. Komagata Maru became a by-word for British oppression among the Punjabis. A passenger told an enquiring British officer, "This ship belongs to the whole of India. This is the symbol of the honour of India and if this was detained, there would be mutiny in the armies."

Soon after this incident, Ailane-e-Jang (Proclamation of War) was prepared by the Ghadar Pary which was circulated to a very large number of people. An important meeting was held in Sacramento, (California) and Indian were asked to go back home and wage a war against the Britors who were fighting the World War I. A large number of Punjabis did go back to India and started their revolutionary activities. Shahid Kartar Singh Sarabha, Raghubor Dyal Gupta and many others did not even wait for the meeting and left for India. Little bit later 60-70 Indians left by S. S. Korea which included some prominent leaders on the West Coast of USA. Some of them were sent to other countries to persuade the Indians of other countries such as Burma, Phillipines, China, and Hong Kong to go back to India and start the revolution.

Baba Gurdit Singh, who escaped the police bullets, remained underground until 1920. On the advice of Mahatma Gandhi, he made a volunatary surrender at Nankana Sahib and was imprisoned for five years. (Mahatma Gandhi did not help him in any other way!) He died on July 24, 1954.

Such was the story of Komagatu Maru.

Sources:

1. Sailani Desh Bhagat by Harnam Singh Tundilaat, a well-known "Ghadarite" (ghost written by Lal Singh Kamla Akali)

2. The Punjabi heroic Tradition by Dr. Satya M. Rai, Professor, Department of Political Science, Hindu College, Delhi Uni.

3. Ghadar Movement by Harish K. Puri, professor, Political Science, Guru Nanak Dev Uni. This book is published by Guru Nanak Dev University.

-Ref. "Babbar Akali Movement, A Historical Survey," Dr. Gurcharan Singh, Aman Publications, 1993.

1982 The police arrested two Sikhs from a bus and later they were killed (on July l9 and July 23 respectively) in fake encounters. These two were Amarjeet Singh of Daheru village and Baljeet Singh of Sultanpur (Kapurthala). The later was shaved after being murdered by the police.

Kashmir Singh of Ladhuwal (Jallalabad) and Bhola Singh of Rode (Moga) were arrested by police. Their bodies were broken with sticks. Most of their limbs were either broken or cut by the police. Later they were killed in fake police encounters. It is extremely lucky on the part of the police that no policemen has ever been killed or injured in any of these 'encounters'.

-Ref. THE SIKHS' STRUGGLE FOR SOVEREIGNTY, An Historical Perspective by Dr. Harjinder Singh Dilgeer and Dr. Awatar Singh Sekhon. Edited By: A.T. Kerr Page 110-119

1985 A meeting was held between Rajiv and Lonfowal. Although it was Longowal who represented the Akalis, it was Barnala and Balwant who were the real negotiators. The meeting was simply a formality -- everything had been agreed upon beforehand between Rajiv and Barnala-Balwant. An agreement was reached by the parties. This so-called "agreement" included the transfer of Chndigarh to the Punjab and a referral of the Anandpur Sahib Resolution to a Commission. This agreement said nothing about:

1. The thousands of Sikh solidiers who had rebelled.

2. The thousands of the Sikh Youth languishing in different jails of Punjab and India.

3. The families of those Sikhs (in thousands) who had alledgely crossed to Pakistan but actually had been killed by the Indian police or army.

4. Those who had gone underground or had fled under duress.

5. Police lawlessness, Black laws, withdrawal of the army, CRPF, etc. from Punjab.

6. Victims of the killings of Black November.

7. Killers of Black November.

However, the Indian Government labeled it as a "Historical accord."

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July 24th

1954 Baba Gurdit Singh, leader of Koma-Gata Maru passed away.

==> KOMA GATA MARU: Punjabis traveling to foreign land in search of better jobs were being discriminated against at the begining of 20th century. The Canadian government had issued prohibition against their entry and the British ships had refused to accept any Punjabi travelers. The Canadian law stated, for the purpose of preventing immigration from india and other countries, that only those passengers could land in Canada who travelled on a through ticket without any break in journey from their land of birth. However, no company provided such a service between the Indian and Canadian ports. As a result, many Punjabis were stranded for months in Hong Kong, unable to get tickets for their final destination, Canada.

Baba Gurdit Singh of Sarhali village, a well established businesses in Calcutta, Malaya, etc., heard of the stranded Punjabis in Hong Kong and decided to challenge this prevalent situation. He rented Koma Gata Maru, a Japanese ship and named it Guru Nanak Jahaj. Sri Guru Granth Sahib accompanied the passengers along with Kesri Nishan Sahib.

On April 4, 1914, this ship sailed out of Hongkong and reached the Vancouver port on May 23, 1919, with 167 passengers. However, these passengers were not allowed to land at Vancouver and were forcibly returned to Calcutta in the same ship, after a long and painful struggle. Upon return, the ship was fired upon by the British at BajBaj Ghat in Calcutta. The returning passengers were either arrested or killed. Only a few managed to escape. Baba Gurdit Singh jee escaped the death and lived in disguise for almost 8-9 years. What started as a simple individual business venture turned into a major political event. The returning passengers were no longer considered as better job opportunity seekers but were prosecuted as freedom fighters.

-Ref. Hindustan Gadar Party: A Short History by Sohan Singh Josh, People's Publishing House, New Delhi, 1977

KOMAGATA MARU INCIDENT - A HISTORICAL PERSPECTIVE

Komagata Maru was a merchant ship leased by S. Gurdit Singh to move Indians to Vancouver, Canada. The Canadian govt. was anti-Indian and did not favor their entry to Canada. This adventure was neither directly connected to the Ghadar Party nor was it an outcome of any freedom figting organization. However, it gave a unique twist to the Indian history and freedom struggle in India. The Ghadar journal helped to give it a direction of prevalent discontent and moulded it into a radical movement. And there was a very good reason for it.

The Canadian govt, in order to check further influx of Indians, adopted tought measures. Most notorious of them was Canadians Privy Council Order No. 920, popularly known as Continuous Journey Clause. This made the lives of Indo-Canadians very difficult. They could not visit their families and they could not visit them because there was no direct ship service from India to Canada. The Indians, specially Sikhs, used all means to persuade the Canadian govt to withdraw the order, but they won't listen. A deputation of Bhai Balwant Singh, Narain Singh, Bhai Jawala Singh, and Bhai Nand Singh even went to London in April 1913, and later visited India to present their case to the British and British-Indian govt, respectively. It all failed.

Baba Gurdit Singh, a wealthy businessman from Singapore, in order to satisfy the continuous journey clause, chartered his own ship from a Japanese company that would take passengers directly to Canada. The ship sailed on April 4, 1914 from Hong Kong with 165 passengers on board. More passengers joined in Shanghai, Moje and Yokohama and the number rose to 376. 346 were Sikhs and remaining were Punjabi muslims and Hindus. (Some people put the total at 372.) Before leaving, he consulted a leading Britsh solicitors at Hong Kong who assured him that there was no bar to the Indian admission to Canada. He agreed to pay $60,000 as the charter fee.

The ship arrived on the shores of Vancouver on May 23, 1914. The passengers were not allowed to land and the ship was cardoned off by the police. The Times (London) of that day carried a categorical statement of the Prime Minister of British Columbia that they would not admit these orientals. Leading Indians (mostly Sikhs) in Vancouver formed a 'Shore Committee.' It paid $22,000 as installment of the charter money for the ship, and filed a test case in the Supreme Court in the name of one passenger Munshi Singh in the hope that they would get more favourable verdict. On July 7, the full bench of Supreme Court gave its unanimous decision that they cannot overrule the Immigration Department's dicision.

Food had run out in the ship. Some local Sikhs managed to deliver potatoes and other things on one occasion during the night on a hired boat. The passengers were very angry and they took control of the ship from the Japanese Captain. The Canadian govt retaliated by ordering a harbour tug Sea Lion (sort of tow truck for ships) to push the ship out of the shore. The angry passengers mounted an attack on the police by throwing lumps of coal and bricks. The army regiments had taken positions and it was like a war zone. The Sikhs of Vanocuver were so angry that and decided to burn the city of Vancouver if their countrymen were fired upon by the police, army and the militia who had sourrounded the ship. Somehow a decision was made and the ship sailed back into the sea towards India. Before the ship reached Yokohama, the war broke out. The British govt ordered that no passengers were allowed to land from where they had boarded the ship. At Yokohama, Bhai Sohan Singh Bhakna had delivered 200 pistols and a several hundred cartridges when the ship docked there for a short period. In addition, Ghadar Party literature was also loaded into the ship in flour bags. Many Ghadarites had also boarded the ship from Shanghai.

The Komagata Maru (Guru Nanak Jahaj) reached Calcutta at Budge Budge harbour on July 23, 1914 after a two-month long struggle.

Note:

The Canadian govt had employed agents to commit murders of the Indian community leaders. One such agent was Bela Singh and his band who worked for the Canadian immigration and Mr. William Hopkinson (a high official on the govt) who was a great enemy of the Indian community. Their main job to strike terror in the heart of the Indian (Sikh) community. On September 5, 1914, Bela Singh fired at the Sikh congregation which had gathered to mourn the death of one Ram Singh by Ram Singh. Bela Singh went on firing with two pistols and killed two people and seriously wounded several others. A case was filed agaisnt him. Bhai Mewa Singh shot dead Mr. Hopkinson in the court who was there as a defense witness. Bela Singh was later acquitted. This infuriated the Indian immigrants in Canada. Bhai Mewa Singh was later sentenced to death. Mewa Singh, in his confessional statement said, This is what led me to take Hopkinson's life and sacrifice my own life to in order to lay bare the opposition exercised upon my innocent people through his influence in the eyes of the whole world. And I, performing the duty of a true Sikh and remembering the name of God, will proceed towards the scaffold with the same amount of pleasure as the hungry baby does towards its mother. I shall gladly have the rope around my neck thinking it to be a rosary of God's name .

Bhai Mewa Singh's martyrdom day used to be celebrated in Vanvouver Gurdwara every year (maybe it still is). (I have added this note only to emphasise that govt agents are always active in our own community.)

In the diwans held at Gurdwaras of Shanghai and Hong Kong, Komagata Maru formed a central issue and Indians were asked to return to India to avenge the insult. It was no coincidence that the first jatha of Ghadarites came from Shanghai and reached Calcutta alomost on the heels of Komagata Maru. All those who arrived on subsequent ships at Calcutta were rigorously inspected, and those suspected to be dangerous were either arrested or forbidden to reside elsewhere other than their native villages. Many Ghadarites reached Punjab using various routes and methods.

Komagata Maru Reached Budge Budge Harbour (ghaat)

Komagata Maru arrived at Calcutta on September 29, 1914. The passengers pretty much knew what was in store for them in India. Therefore, they threw all the objectionable things in the sea. When they arrived in Calcutta, they were searched thoroughly three times. No arms were found.

At Calcutta, the police wanted the passengers to board the train bound for Punjab immediately, but the passengers insisted that they have to deposit the Holy Guru Grnath Sahib (which was on baord) in one of the local Gurdwaras. Some boarded the train while the other defied the police and started to march towards Calcutta in the form of a procession. The police informed the 2nd Battaion of Royal Fusileers. Thirty English policemen barred the processions' entry into the city. A brawl followed and police opened fire, killing 18 processionists and wounding at least 25. The police chief was shot dead by Bhai Munsha Singh who was one of the passengers. Two other officials were killed and and eleven got injured. Two Punjab policemen were also dead. The officials were cared for and got medical treatment, but no one cared for the wounded passengers. Many passengers were tortured. Sixty passengers escaped from the police seige and crossed river Houghley during night. Seventeen of them were later arrested.

Komagata Maru incident created a sharp reaction against the injustice to the passengers all over the world, but the premier organization of India, Indian National Congress, which was supporting the British Imperialist Goverenment's war efforts in the World War I with money amd men, did not utter single word of condemnation against the foreign rulers.

The saga of Komagata Maru is the story of callous attitude of the Imperial Government and the racist policy of the Canadian government at that time. While every action of the passengers cannot be justified, it was a reaction to the treatment that was meted out to them. Komagata Maru became a by-word for British oppression among the Punjabis. A passenger told an enquiring British officer, This ship belongs to the whole of India. This is the symbol of the honour of India and if this was detained, there would be mutiny in the armies.

Soon after this incident, Ailane-e-Jang (Proclamation of War) was prepared by the Ghadar Pary which was circulated to a very large number of people. An important meeting was held in Sacramento, (California) and Indian were asked to go back home and wage a war against the Britors who were fighting the World War I. A large number of Punjabis did go back to India and started their revolutionary activities. Shahid Kartar Singh Sarabha, Raghubor Dyal Gupta and many others did not even wait for the meeting and left for India. Little bit later 60-70 Indians left by S. S. Korea which included some prominent leaders on the West Coast of USA. Some of them were sent to other countries to persuade the Indians of other countries such as Burma, Phillipines, China, and Hong Kong to go back to India and start the revolution.

Baba Gurdit Singh, who escaped the police bullets, remained underground until 1920. On the advice of Mahatma Gandhi, he made a volunatary surrender at Nankana Sahib and was imprisoned for five years. (Mahatma Gandhi did not help him in any other way!) He died on July 24, 1954.

Such was the story of Komagatu Maru. Sources:

1. Sailani Desh Bhagat by Harnam Singh Tundilaat, a well-known Ghadarite (ghost written by Lal Singh Kamla Akali)

2. The Punjabi heroic Tradition by Dr. Satya M. Rai, Professor, Department of Political Science, Hindu College, Delhi Uni.

3. Ghadar Movement by Harish K. Puri, professor, Political Science, Guru Nanak Dev Uni. This book is published by Guru Nanak Dev University.

-Ref. Babbar Akali Movement, A Historical Survey, Dr. Gurcharan Singh, Aman Publications, 1993.

1985 A written agreement took place between the President of the Shiromani Akali Dal, Harchand Singh Longowal and the Prime Minister of India, Rajiv Gandhi. This agreement is known as the Rajiv-Longowal Accord.

On January 25, 1986, Chandigarh was to be transfered to Punjab. Even this was deffered under the plea that Fazilka and Abohar, etc. were to be transferred to Haryana province. A farce in the form of the Mathew Commission and the alleged referndum/linguistic survey was held in the area on January 14, 1986. Under such a pretext, the transfer of Chandigarh was refused. This was the end of the historical accord.

==>RAJIV-LONGOWAL ACCORD July 24, 1985

1. Along with ex-gratia payment to those innocent killed in agitation or any action after 1. 8. 82, compensation for property damaged will also be paid.

2. All citizens of the country have the right to enroll in the Army and merit will remain the criterion for selection.

3. The jurisdiction of Shri Justice Ranganath Mishra Commission inquiring into the November riots of Delhi would be extended to cover the disturbances at Bokaro and Kanpur also.

4. For all those discharged, efforts will be made to rehabilitate and provide gainful employment.

5. The Government of India agrees to consider the formulation of an All India Gurdwara Bill. Legislation will be brought forward for this purpose in consultation with Shiromani Akali Dal, others concerned and after fulfilling all relevant constitutional requirements.

6.1 The notifications applying the Armed Forces Special Powers Act to Punjab will be withdrawn. Existing Special Courts will try only cases relating to the following type of offences:

(a) Waging War

(b) Hijacking

6.2 All other cases will be transferred to ordinary courts and enabling legislation if needed will be brought forward in this Session of Parliament.

7.1 The Capital Project Area of Chandigarh will go to Punjab. Some adjoining areas which were previously part of Hindi or Punjabi regions were included in the Union Territory. With the capital region going to Punjab the areas which were added to the Union Territory from the Punjabi region of the erstwhile State of Punjab will be transferred to Punjab and those from Hindi region to Haryana. The entire Sukhna lake will be kept as part of Chandigarh and will thus go to Punjab.

7.2 It had always been maintained by Smt. Indira Gandhi that when Chandigarh is to go to Punjab some Hindi-speaking territories in Punjab will go to Haryana. A Commission will be constituted to determine the specific Hindi- speaking areas of Punjab which should go to Haryana, in lieu of Chandigarh.

The principle of contiguity and linguistic affinity with a village as a unit will be the basis of such determination. The Commission will be required to give its findings by 31st December 1985 and these will be binding on both sides.

The work of the Commission will be limited to this aspect and will be distinct from the general boundary claims which the other Commission referred to in para 7.4 will handle.

7.3 The actual transfer of Chandigarh to Punjab and areas in lieu thereof to Haryana will take place simultaneously on 26th January 1986.

7.4 There are other claims and counter-claims for readjustment of the existing Punjab-Haryana boundaries. The Government will appoint another commission to consider these matters and give its findings. Such findings will be binding on the concerned States. The terms of reference will be based on village as a unit, linguistic affinity and contiguity.

8.1 Shiromani Akali Dal states that the Anandpur Sahib Resolution is entirely within the framework of the Indian constitution; that it attempts to define the concept of Centre-State relation in a manner which may bring out the true federal characteristics of our Unitary Constitution; and that the purpose of the Resolution is to provide greater autonomy to the State with a view to strengthening the unity and integrity of the country, since unity in diversity form the corner-stone of our national entity.

8.2 In view of the above, the Anandpur Sahib Resolution, in so far as it deals with Centre-State relations, stands referred to the Sarkaria Commission.

9.1 The farmers of Punjab, Haryana and Rajasthan will continue to get water not less than what they are using from the Ravi-Beas system as on 1. 7. 85 Waters used for consumptive purposes will also remain unaffected. Quantum of usage claimed shall be verified by the Tribunal referred to in para 9. 2 below.

9.2 The claims of Punjab and Haryana regarding the shares in their remaining waters will be referred to adjudication to a Tribunal to be presided over by a Supreme Court Judge. The decision of this Tribunal will be rendered within six months and would be binding on both parties. All legal and constitutional steps required in this respect be taken expeditiously.

9.3 The construction of the SYL canal shall continue. The canal shall be completed by 15th August 1986.

10. Existing instructions regarding protection of interests of minorities will be recirculated to the State Chief Ministers. (PM will write to all Chief Ministers).

11. The Central Government may take some steps for the promotion of the Punjabi language.

The settlement brings to an end a period of confrontation and ushers in an era of amity, goodwill and cooperation, which will promote and strengthen the unity and integrity of India.

(Signed)

Rajiv Gandhi

Prime Minister of India

Harchand Singh Longowal

President, Shiromani Akali

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July 26th

1940 4 Sikhs of No.4 Regiment were hanged to death.

1981 World Sikh Convention held at Manji Sahib, Amritsar resolved to initiate Dharam Yudh morcha to seek Sikh's righteous demands. A list of 45 demands was submitted to the government. Aug. 31 was set as the dealine for government's acceptance of Sikh demands. Harchand Singh Longowal was elected as the Morcha Director.

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July 27th

1649 Janam Utsav, Shaheed Baba Jorawar Singh Ji.

Shaheed Baba Jorawar Singh Ji, son of Sri Guru Gobind Singh Ji and Mata Jioto, was born at Anadpur Sahib. On 27th Dec. 1704, he was martyred by being bricked alive at the orders of Vajir Khan, Suba Sirhind. The place of this incident is known as Gurudwara Fatehgadh Sahib and the place of his body's cremation is known as Gurudwara Joti Saroop Sahib.

1925 Akali prisoners released upon victory of Jaito Morcha.

==> WHERE IS JAITO? A village under Nabha, which falls on the Bathinda-Ferozpur railway line. It is 96 miles from Lahore and 17 miles from Bathinda.

WHAT IS THE SIGNIFICANCE OF JAITO? On this place situated near a fort, is a historical Gurudwara of Guru Gobind Singh Patshah. Maharaja Hira Singh constructed the beautiful buildings of this Gurudwara. The sarowar is popularly known as "Gangsar". About a mile and a half north of Jaito is "Tibhi Sahib" Gurudwara, where Guru Gobind Singh Patshah used to organize and participate in the evening recitation of Rehras. Both Gurudwaras have extensive land sanctioned to it by the Nabha rulers. Additionally, extensive financial resources are made available on an annual basis from the Nabha rulers and the surrounding villages. A maela celebration is held every 7th of Pooh month (Dec.-Jan.) and Katak (Oct.-Nov.) Puranmashi. Jaito's markets are well renowned. People come from far distances to buy and sell their herds.

WHY AKALIS COURTED ARREST? The key issue involved was resoration of Maharaja Ripudaman Singh of Nabha. Maharaja of Nabha, well-known for his pro-Tat Khalsa Proclivities, had a dispute with Maharaja of Patiala, known for this pro-government role. Although Maharaja of Nabha had absolutely no dispute with the government, as a result of mediation, he was forced to abdicate in July 1923. Col. Michin, with the help of troops and armoured cars, took the Maharaja by surprise on July 8, 1923 and taunted him with the query, "Where is that Akali?" The news of deposition by the government raised a strom of protest against the Government's interefernce in Nabha and was decsribed as a challenge to the Akali movement. As a result tensions mounted. The Akalis, in defiance of state orders, continued to hold diwan indefinitely. The Nabha police in order to arrest all the Akalis, including the one reading the holy Granth Sahib, was said to have disrupted the Akhand Path on Sept. 14, 1923. This dispute took such a tragic shape and got so inflames by Feb. 21, 1924 that several people lost their lives. After sixteen shaheedi jathas apart from one from Bengal and another from Canada, the agitation process was completed two years later, on August 6, 1925, after the concurrent bhog of 101 Akand Paaths.

-Ref. Mahan Kosh

"The Sikhs in History," by Sangat Singh, 1995.

1984 and July 28, an International Sikh Convention was held at New York city, in the wake of June 5 and 6, 1984, when the Indian army stormed the Golden Temple complex in Amritsar. A group of Sikhs in New York formed an ad-hoc International Sikh Organization to represent Sikhs interests. They called themselves the World Sikh Organization. The objectives of the Convention were:

1. to send the strongest possible message to the Government of India that Sikhs of India and abroad will not gorget its actions,

2. to inform the international community in the clearest possible terms of Sikh aspirations and of the Indian government's perfidy,

3. to chart a course of action that the Sikhs can unitedly follow in order to make their own destiny and be responsible for their own future.

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July 28th

1925 Punjab Governor gave his assent to the Sikh Gurudwara Act.

1991 Sikhs continue to be harrassed under Section 216 of the IndianPenal Code. Here is a sample of a notice sent to over 1000 Sikh homes in the state of Uttar Pradesh. Please note that the notice is not from the courts or any local magistrate.

Notice under Section 216, Indian Penal Code

NAME: Gurnam Singh son of Jodh Singh resident of Lahnkheda, Police Station Bajpur, Nainital.

The police has received information that you harbour and assist terrorists from Panjab. Therefore show cause why no action should be taken against you under section 216, Indian Penal Code and section 3/4 of the Terrorist and Disruptive Activities (Prevention) Act.

In this connection, your reply must be filed within seven days of the receipt of this notice.

Date: 28.7.91

Sd. Santaram Varma

Inspector, Bajpur

Nainital

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July 29th

1873 Initial establishment of Singh Sabha in Amritsar.

==> SINGH SABHA, a reform group of Amritdhari GurSikhs who objectively sought the eradication of the wrong practices in re-establishing the true traditions of GurSikhism. Their initial efforts for religious propagation and education resulted in the establishment of Sri Guru Singh Sabha, Amritsar, in 1872. Sardar Thakur Singh Sandawalaia was the first chief, while the temporary offices and gathering facilities were organized at Guru Ka Bagh. The objectives of Singh Sabha, Amritsar, were to inculcate the principles of SIkh religion as preached by the Sikh Gurus among the Sikhs with a view to restoring Sikhism to its pristine purity, preach the principles of Sikh religion by word of mouth, by publication of historical and religious books, and through magazines and newspapers, encourage propagation of Punjabi, reclaim apostates and attract the sympathies of those highly placed in public adminsitration to the educational progress of the Sikhs. The Singh Sabha was to shun politics.

Next in 1879, another Singh Sabha was established at the Prakash place of Guru Ram Das Patshah, in Lahore. Diwan Buta Singh and Bhai Gurmukh Singh were the chiefs of this organization. The successful efforts of these Singh Sabhas resulted in several Singh Sabhas springing around the country. Singh Sabha had a clear perception of Sikhism as enunciated by the Sikh Gurus, and was determined to restore it to its original shape, without any compromise with Hindusim. A number of Singh Sabhas were established and affiliated to the Singh Sabha, Lahore. Amrit Prachar (administration of baptism) to all, including Muslims and lower classes, was an effective movement which, however, brought about conflict with certain Pujaris of the Sikh shrines. Gradually, the Singh Sabhas constructed their own gurudwaras with granthis, ragis, and updeshaks, and they became centres of new rivivalism.

The warming up of the Singh Sabha activity was discernible by a decision to establish Khalsa Diwan at Amritsar. This came into being in 1883 to oversee the functioning of over three dozen Singh Sabhas. There were, however, differences over the provisions of the conmstitution of the Khalsa Diwan. THese resulted in a break, with Lahore Singh Sabha spearheading a Khalsa Diwan at Lahore with a membership of all except three of the Singh Sabha affiliated to it. Suffices to say that the Singh Sabha Lahore, became the focal point of the Sikh reform movement.

The Singh Sabha movement played its historic role by exposing the evils which had crept into the social and religious life of the Sikhs. It reclaimed Sikhism from a state of utter ossification and inertia and articulated the inner urge of Sikhism for reform and gave it a decisive direction. It not only checked the relapse of the Sikhs into Hinduism but also retaliated by carrying prosewlytsing activities into the Hindu camp. A large number of Hindus were baptised and the Sikh population which was 17,06,165 in 1881 rose to 21,02,896 in 1901 and never dwindled again. Thus the Singh Sabha movement proved to be the elan vital in the regeneration of the Sikh society.

In 1888, Khalsa Diwan was established in Lahore. Subsequently, on Nov. 10, 1901, Shiromani GurSikhs gathered at Ramgarhia Bunga, Amritsar, and laid the foundation of Chief Khalsa Diwan. This organization actively corrected numerous traditions in GurSikhism and continues to do so til today.

-Ref. Mahan Kosh (pp. 193)

The Sikhs in History, by Sangat Singh, 1995.

1984 Sardar Sadhu Singh Hamdard, Editor of Punjab's voice, Ajit, daily newspaper, died of a heart attack. He was deeply disturbed by the Indian Army's attack on Sri Darbar Sahib, Amritsar. In protest, he had returned his Padam Sri honor to the Indian government.

==> SADHU SINGH HAMDARD was the editor of The Daily Ajit and a well-known poet of Punjabi. He was a great fan of Punjab, Punjabi language and Punjabism.

Sadhu Singh Hamdard was born in a poor family. He got an M.A. degree in political science. He also served as the Syndic and Senator of Guru Nanak Dev University for many years. He was not only a top-notch Punjabi journalist, he was also a top-notch poet, specially of gazels. His poetical teacher was Pandit Labhu Ram Josh Malsiani who belonged to the Dag school of poetry (traditonal Urdu poetry with great emphasis on meter and form). He received a PhD degree in poetry (gazel). His PhD thesis Gazel Janam te Vikas (Gazel: Origin and Development) was published by Guru Nanak Dev University. It is a very comprehensive work on the gazel form of Punjabi poetry. Punjabi Gazel is much more advanced than Hindi gazel today. Much credit goes to Dr. Sadhu Singh Hamdard.

Dr. Sadhu Singh was also a scholar of Urdu. At one time The Daily Ajit was simultaneously published in Punjabi and Urdu. He was very effective in countering the Mahasha (Hindu) propaganda against the Sikhs.

He returned his Padam Shri award when the Indian government attacked the Golden Temple.

Dr. Sadhu Singh wrote more than dozen books. Some of his poetry books include:

1. Gazel

2. Modern gazel

3. Rang Sugandh

4. Gazel de Rang

5. Cocktail

6. Modern Heer

He also wrote historical novels such as

1. Zeenat Baghel Singh

2. Takkar

He also wrote a travel book called, Akhin Ditha Roos. In the field of literary criticism he wrote the following books:

1. Islah

2. Kav Nirnha

Dr. Sadhu Singh Hamdard's contribution to Punjabi journalism is extremely valuable. The attack on the Golden Temple and Akal Takhat took a heavy toll on him. He died within few months after the Operation Blue Star.

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