Issue 29 - August 2007
The theme of civilization has been made prominent by western scholars in the most recent times. This is associated with the popularity of Samuel Huntington’s article, later a book titled “ The Clash of Civilizations and the Remaking of World Order”.
He goes for evening walk with his elder sister, if he sees that she ponders about something too much, he cannot stop saying what he feels. She is pondering about something.
Three Philippine women reached the top of Mount Everest, marking the first time that women from a southeast Asian country have scaled the world’s highest mountain. Noelle Wenceslao, Karina Dayondon and Janet Belarmino reached the peak on the morning of May 16.
The United States government and the US Peace Corps have called on the Ifugao prosecutor’s office to file murder charges against the confessed killer of an American Peace Corps volunteer.
Indians started coming to the United States either for higher education or for economic opportunities. In a short period of time, they quickly learnt the value of freedom and liberty. Many Indians wanted India to be free from the British slavery and some of them played a significant role in the struggle for independence of India.
This presentation is not a rigorously-argued academic paper. Instead, it seeks to offer stray thoughts on the very complex issue of the sociology of Indian Muslim deprivation in the light of the Sachar Committee Report.
That Muslims, as a whole, are one of the most deprived communities in India, including in terms of education, is a well-known fact. Discussions about Muslim educational deprivation or ‘backwardness’, as it is sometimes referred to, often revolve around the issue of madrasas. Even government policies on Muslim education reflect this concern with madrasas.
The general refrain towards religion is either, that “religion is a personal issue” (which is not incorrect), or that “religion is responsible for most of the world’s conflicts”, (which is definitely a very half baked thought, though perhaps those who follow this strand of thinking can not distinguish religion from religious fanaticism/false interpretation of religion). Scholars tend to forget that religion can also help in acting as a peacemaker/bridge.
The present volume is a fascinating photographic history of the Sikhs and their contribution to British society from the mid-nineteenth century to the present day. Bance tells the story of the Sikhs from their first arrival in Britain to modern times illustrated by over 200 photographs drawn from private collections and museums.
The sculpturing of my personality slowed down over the years and as of two months ago was a vague and blurred image. My parents had molded me into a great design but the finishing touches were still missing. These finishing touches came from within and this is what I term my religious awakening.
Everyone was looking at Pt. Hardyal for an answer. It was obvious from his face that he was very upset and angry. Instead of answering this question, he turned towards Nanak’s father and released his anger. “Mehta Kalu, your son is insulting me in front of the whole village and he is showing total disregard for our religious scriptures.”
Critical Reading of Harjot Oberoi’s The Construction of Religious Boundaries: Culture, Identity and Diversity in the Sikh Tradition
I may add that in addition to McMullen’s analysis of differentiation, and Oberoi’s principles of silence and negation, some historians also use the principles of deception, manipulation and outright lies in writing history. For example, Harjot Oberoi’s The Construction of Religious Boundaries: Culture, Identity and Diversity in the Sikh Tradition is replete with lies, deception and manipulation of historical information, as demonstrated by the following four samples.
Inadequacies of the Hindu Perception of the Sacha Sauda Mischief
By Gurtej Singh
The Sikhs have always felt disappointed that the rest of India, particularly the Media, has consistently failed to appreciate their point of view regarding any crisis confronting the Sikhs, or at least, even for the sake of record, to understand it.
The only justification for this booklet may be the author’s claim of being an eye-witness to the Operation Blue Star in the capacity of a close confidant of Sant Jarnail Singh Bhindranwala. My only motivation in reviewing this book is that I know some of the key-players who participated in the action along with Bhagwan Singh.
According to Sir J. N. Sarkar, “The Sepoy Mutiny was not a fight for freedom; it was in fact, King Cobra Superstition’s last bite before his head was smashed.” J. P. Kriplani says, “It was nothing but an attempt by the old order to get back their kingdoms and principalities.” And R. C. Majumdar was right in saying, “It was neither ‘first’, nor ‘national’ nor ‘a war of independence’.”