Central Sikh Naujawan Sabha Organises Drawing Competition on Environmental Protection

 According to Avenue Mail “ The Central Sikh Naujawan Sabha, Jamshedpur, organised a drawing competition focused on environmental protection at the Telco Gurudwara premises on Sunday, attracting enthusiastic participation from over 80 children and young people. Through colourful and creative artwork, the participants conveyed strong messages on saving the environment, cleanliness, greenery, and protection of the Earth.

Participants from different age groups took part in the competition, which was divided into Group A, Group B, and Group C. Within the stipulated time, the participants created attractive and meaningful drawings highlighting issues such as environmental conservation, cleanliness, greenery, and saving the Earth.

Amrik Singh, President of the Central Sikh Naujawan Sabha, said the objective of organising the competition was to spread awareness about environmental protection among children and youth and to provide them a platform to showcase their creativity. He added that the younger generation plays a crucial role in safeguarding the environment for the future.

The drawings were evaluated by a judging panel comprising Harshit Sharma, Amritanshu Singh and Aman Vibhar. Winners were awarded certificates of appreciation, mementoes and gifts, while all participants were also given certificates and gifts to encourage them.

The programme was attended by several prominent personalities, including Sardar Bhagwan Singh, President of the Central Gurudwara Management Committee; Amarjit Singh, General Secretary; Gurcharan Singh Billa; Parvinder Singh Sohal, Advisor to CGPC and Senior Vice President of the Timken Union; Ravinder Kaur, President of the Central Stri Satsang Sabha; Balwinder Singh, President of Telco Gurudwara; Palvinder Kaur; social workers Arfeen Ashraf and Asha Singh, among others. All the guests were honoured with shawls by the organisers and appreciated the initiative taken by the Youth Association.

The organisers expressed gratitude to all participants, parents and supporters, stating that similar programmes would be organised in the future to spread positive social and environmental messages. The event received major support from Sardar Amrik Singh, President of the Central Sikh Naujawan Sabha; Inderjit Singh of Aagaz organisation; programme coordinator Jagjit Singh; General Secretary of the Naujawan Sabha Ranjit Singh; Maninder Singh, Harpreet Singh, Surender Singh, Paramveer Singh, Jaypal Singh and others.

In the results announced, Harshpreet Kaur, Vanshit Sharma and Luvika Sahu secured the first three positions in Group A (up to 9 years). In Group B (10 to 16 years), Khushi won first prize, followed by Gurpreet Kaur, while Raunak Kumar and Mannat Kaur jointly secured third place. In Group C (17 to 25 years), Gurpreet Singh won first prize and Kumar Kaushik secured second place.

On World Education Day, This Punjab Charity Pledges To Educate And Empower Every Child For Free

 According to ETV “ On World Education Day, the Education Punjab Project, a charity organisation of Punjab, takes a pledge to make every child empowered and educated through a model built around daily school visits, free schooling and community engagement.

The non-profit, which began in 2011, has provided free education to about 200,000 students over the past 15 years and supported nearly 6,000 others with scholarships for higher studies. It operates through seven educational institutions and an educational academy that offers free schooling from nursery to Class 12.

Founded by Bhai Jasvir Singh Ji Khalsa, the EPP is now led by Jaswinder Singh Khalsa, who runs the project from its head office in Begoana village of Ludhiana district.

Khalsa describes education as the foundation of social change and says the main focus of the project was beyond classrooms.

“I visit a government or private school and speak to students and motivate them every day. If Punjab has to move forward, its children must be educated,” he said, adding that he has covered nearly 8 lakh kilometres for school outreach across Punjab.

Khalsa said the EPP’s education model removes most financial barriers, as there is no admission fee and no monthly tuition. “Students receive books, stationery and even lunch boxes free of cost. Teaching methods include audio-visual learning, with emphasis on quality education, safety and the overall development of children,” he said.

Not just academics, students are introduced to social responsibility and ethical values, with Khalsa saying that the NGO handles religious instruction sensitively.

“Children are taught to respect every faith. No one is forced to change religion. Students begin their school day with a 15-minute session related to their own religious or moral teachings,” he said.

Khalsa, a businessman of English origin, has long worked to spread awareness of Sikh values. He said service to society has been his priority since 2006. “I don’t ask people to donate in the name of religion. If someone wants to help, it should be to support children directly through education,” he said.

Children are admitted as early as age four, and the organisation continues to support them for as long as they wish to study. About 6,000 students are currently pursuing higher education with the help of scholarships arranged by the project.

The group has also stepped in during emergencies such as the recent floods in Punjab. It paid more than Rs 75 lakh in school fees for affected children, helped repair and rebuild school infrastructure, and provided food and seeds to families. Basic facilities were also extended to 12 flood-hit villages, while some of them were even adopted.

Khalsa said the long-term goal is expansion, as the group is now connected with seven schools and aims to work with at least 100.

“I want to devote the rest of my life to these students. When children learn, they become aware of their rights, their duties and their future,” he said.

Squamish Sikh Society donates $15,000 to Squamish Hospital Foundation

 According to The Squamish Reporter “ The Squamish Sikh Society has donated $15,000 to the Squamish Hospital Foundation to support the hospital’s CT scan initiative and other ongoing healthcare projects. Established in 1983, the Squamish Sikh Society manages the local Gurdwara (Sikh temple) and serves as a religious and cultural centre for the Sikh community in Squamish. In addition to organizing religious services and the annual Sikh Parade, the society has remained actively involved in community support initiatives.

Satnam Singh Sekhon, president of the Squamish Sikh Society, said the organization is committed to serving the broader Squamish community. “We operate a free kitchen every day for anyone in need of a hot vegetarian meal,” Sekhon said. “We have also partnered with Vancouver Coastal Health Public Health and Sea to Sky Community Services to expand our community programs. In addition, our members have donated approximately 300 kilograms of food to the Squamish Food Bank.”

The Squamish Sikh Society is a non-profit organization run by volunteers and supported by members of the local Sikh community. The donation reflects a collective effort by Sikh residents of Squamish to give back to the community.

The contribution is rooted in Dasvandh, a core principle of the Sikh faith that encourages individuals to donate a portion of their income toward charitable and community causes.

Educator makes virtual return to her Brantford roots to assist Sikh children

 According to Educator makes virtual return to her Brantford roots to assist Sikh children “ An educator, entrepreneur and founder of Patka Box made a virtual return to her Brantford roots.

Rosey Kaur, CEO Concept1 Learning Centre Inc., explained the value and importance of her product at a Brantford City Council committee-of-the-whole meeting.

“It was really quite emotional for me,” Kaur said in an interview following the January 13 meeting. “I was born and raised in Brantford and that’s where I went to school.

“That is where it all began for me and I had an opportunity to return and speak to city councillors about something that’s important to me and people of my faith.”

Kaur is the daughter of the late Rawal Singh, who died in 2013, and Ranjit Kaur, who lives in Hamilton. Kaur’s brother Dr. Onkar Singh is a naturopathic doctor in Brantford and her other brother, Dr. Ravinder Singh, is a surgeon in North Bay.

Kaur said her parents came to Brantford in 1973 from India to build a life and raise a family. At that time, there were about five Sikh families in Brantford. Her best guess is that there are now about 600 to 800 Sikh families in and around Brantford.

Her father worked at Massey Ferguson for more than 25 years and was a prominent member of the community who built Brantford’s  first Sikh Gurudwara. Kaur’s mother had a managerial position at K-Mart and worked there for 25 years.

Kaur spoke at the committee meeting in support of a proposal brought forward by Coun. Rose Sicoli.

Noting that the patka is a significant article of faith, Sicoli’s proposal calls for the city to have Patka Boxes in city-owned facilities. The box is an educational and cultural resource that provides the materials and instructions needed to help Sikh children when the patka becomes loose and needs to be retied.

“This is a small but meaningful initiative that supports Sikh children and families when the patka – the head dressing – comes undone in public spaces like community centres, recreational facilities and libraries,” Sicoli said. “This initiative is about dignity and it’s about making sure our buildings are welcoming for everyone.

“This is about faith and when it becomes undone in public and nobody knows what to do, the child feels exposed, embarrassed and the adults around them feel helpless because they don’t know what to do.”

The patka box solves the problem, Sicoli said.

The Ward 1 councillor said Brantford is growing, becoming much more diverse and more connected. Putting a box in community centres is a way of showing the city’s commitment to inclusivity is more than just a slogan.

Councillors have recommended for approval, a resolution directing staff to work with Kaur to assess the suitability, availability and requirements to place the boxes in city-owned facilities. The resolution also calls for staff to identify appropriate locations.

The committee’s decision will come before council for approval on Jan. 27

Sikhs Can Now Get Their Marriages Registered In Bihar

 According to ETV Bharat “ The Sikhs could now get their marriages registered in Bihar. A cabinet meeting chaired by Chief Minister Nitish Kumar approved the ‘Bihar Anand Karaj Marriage Registration Rules, 2025’ on Tuesday to facilitate the registration of such marriages. The move comes in the light of the Supreme Court judgement in civil writ petition Amanjot Singh Chadha v. Union of India and others, 2022.

The top court had ruled on September 4, 2025, that those defendants who have not notified the rules pertaining to The Anand Marriage Act, 1909 (amended 2012) till now, must do so within four months from the date of the judgment. Such rules are to be then tabled before the state legislature.

"Once the Anand Karaj rules are notified (in the state gazette), the Sikh weddings solemnised under The Anand Marriage Act could get it registered in Bihar. It will be socially, culturally and religiously useful for the community," Bihar cabinet secretariat department additional chief secretary Arvind Kumar Choudhary said.

Incidentally, Bihar has famous pilgrimage centres of the Sikhs. A sizeable number of the community is settled in different parts of Bihar. Guru Gobind Singh, the 10th and last Guru of the Sikhs, was born in Patna. Takht Sri Harimandir Sahib, popularly known as Patna Sahib, marks his birthplace and attracts a large number of Sikh devotees from all over the world every year, especially on the occasion of his birth anniversary.

Guru Nanak visited Bihar and spread his message across at least seven districts – Rohtas, Buxar, Bhojpur, Patna, Munger, Nalanda, and Gaya. Guru Tegh Bahadur (father of Guru Gobind Singh) and his family resided in Bihar for some time.

Street Help homeless shelter gets a helping hand from the local Sikh community

 According to AM 800 “ A helping hand for a homeless organization in the city from the Windsor Sports and Culture Centre and the Windsor Sikh Community.

The two organizations on Friday delivered over $4,000 worth of food, clothing, sleeping bags, blankets, and toiletries to the Street Help Homeless Centre at 964 Wyandotte Street East.

President of the Windsor Sports and Culture Centre Jatinder Rai says they want to make sure no one has an empty stomach.

"We've got enough from the community thanks to Canada, who brought us here. We're really happy with the whole process here, and now we're donating back into the community what we have earned, thanks to everybody else," he says. For the past 20 years, the two organizations have been collecting and delivering items of need several times a year to Street Help to support those in the community in need.

The recent donations included all-day pizza deliveries at Christmas, Boxing Day, and New Year's Day to the shelter.

Street Help Administrator Christine Wilson-Furlonger says it's such a great donation and they've come to rely on it.

"These are all things I will not have to go and buy for a while, so that helps enormously," she says.

Wilson-Furlonger says Street Help serves around 500 people every day. 

Jamshedpur Sikhs to Get Identity Cards Through Gurdwaras, CGPC Announces

 According to Avenue mail “ The Central Gurdwara Prabandhak Committee (CGPC) has announced that identity cards will be issued to Sikhs residing in Jamshedpur through their respective gurdwara management committees. The initiative will cover all age groups, from infants to senior citizens, enabling community members to avail benefits whenever required. The announcement was made during a felicitation programme organised by the Mango Sikh Women’s Satsang Sabha to honour CGPC President Bhagwan Singh following his re-election for a three-year term. The event was attended by prominent Sikh leaders and members of the Sangat.

On the occasion, CGPC Chairman Sardar Shailendra Singh stated that all gurdwara management committees would soon begin the process of issuing identity cards to Sikhs living in their respective areas through the concerned gurdwaras. Mango Sikh Women’s Satsang Sabha President Sukhwant Kaur, along with Chairperson Lakhwinder Kaur, Surender Kaur, General Secretary Gurpreet Kaur, and other members of the Sabha, felicitated President Bhagwan Singh and his wife Karamjit Kaur by presenting them with a ceremonial saropa and a bouquet.

Saropas were also presented to CGPC office bearers, including Vice President Chanchal Singh, General Secretaries Amarjit Singh and Gurcharan Singh Billa, Treasurer Gurnam Singh Bedi, and advisors Parvinder Singh Sohal, Sukhwinder Singh Raju, Sukhdev Singh Bittu, Sarabjit Grewal, and Sukhwant Singh Sukku, General Secretary of the Central Sikh Naujawan Sabha. Addressing the gathering, Bhagwan Singh thanked the Sangat of Jamshedpur, especially the Mango Sangat, for their continued trust and support. He also appreciated the cooperation extended by the Sikh Women’s Satsang Sabha and the Sikh Naujawan Sabha, saying the community has always stood by him during challenging times.   As a mark of appreciation, a memento and a shawl prepared in memory of Guru Tegh Bahadur, dedicated to his martyrdom, were presented to the office bearers of the Mango Sikh Women’s Satsang Sabha for their support in religious programmes organised by the CGPC.

The programme was conducted by Amritpal Singh Meena and Jaswant Singh Jassu. Several community members, including Harvinder Singh Pappu, Raghuvir Singh, Hardeep Singh DP, Hira Singh, Kulwant Singh, Gurbachan Singh Raju, Jasveer Singh, Babbu Singh, and Raghuvir Singh, were present on the occasion.

The identity card initiative is expected to strengthen community organisation and provide Sikhs in Jamshedpur with a reliable form of identification through their local gurdwaras. 

Book Review: The Unfinished Struggle Of the Sikhs In Kashmir

 According to Outlook India “ Who am I in the long and contested history of Kashmir? Where does my community stand in a region that has so often spoken through the voices of its majorities? These deeply personal and unsettling questions shape the opening of Komal JB Singh’s Book, “An Invisible Minority: The History, Society and Politics of Sikhs in Kashmir”(2025). The Sikhs have lived in Kashmir for generations, sharing its land, labour, and history, yet their presence has remained persistently overlooked. Komal begins by placing herself within this silence, questioning her own existence and future as a Sikh in a region where recognition is uneven, and belonging is fragile.

The book powerfully highlights how academic and political attention in Kashmir has long centred on dominant communities such as the Muslims and Hindus, whose histories and identities have been repeatedly documented, analysed, and normalised. In contrast, the Sikhs have endured decades of social marginalisation, economic hardship, and cultural erasure, even as they continued to survive and resist. By confronting this imbalance, Komal’s work is not only an academic intervention but also an act of moral courage that aims to restore visibility, dignity, and voice to a community long pushed to the margins of Kashmir’s history. Komal Singh significantly advances the scholarly discourse by constructing a meticulous historical ethnography of the Sikhs in Kashmir. The author’s central contribution lies in reframing their contemporary narrative not as a sudden tragedy, but as the culmination of a longitudinally documented “history of suffering.” Komal rigorously situates Sikh identity within a deep historical continuum, effectively arguing that their collective consciousness is forged through time. She situates Sikh identity within a deep historical framework, tracing its foundations to the legacy of Sikh Gurus and examining its subsequent political and social articulation under the Maharaja Ranjit Singh’s rule (1819–1846) in Kashmir.

The author offers a sustained critical reading of how this period of Maharaja Ranjit Singh’s governance has been persistently cast in unfavourable terms by European travellers and Kashmir historians, narratives that were rarely neutral and often informed by specific political agendas and ideological anxieties. Rather than accepting these accounts at face value, the book interrogates the conditions under which such representations were produced and circulated. At the same time, the author resists any romanticisation of Sikh rule, openly acknowledging that the period was marked by internal factionalism, contested authority, and documented instances of coercion and social control. The narrative then examines the systematic repression of the community under Dogra rule and the gradual transfer of various Sikh gurudwaras into the hands of the Kashmiri Brahmans. This process, the author argues, not only dismantled the Kashmiri Sikh community’s institutional power but also deeply undermined its spiritual sovereignty, signalling a broader transformation in the relationship between religion, state authority, and communal identity in Kashmir. One of the most distressing chapters the book revisits concerns the consequences of partition, an event that disproportionately affected the Sikh community in Kashmir. Komal provides a detailed account of the massacre of 1947, during which raiders, identified as Qabalis, targeted Sikh settlements, resulting in widespread destruction of property, violations of personal dignity, and profound human suffering. Rather than treating this episode as a closed historical moment, Komal underscores its enduring psychological impact, emphasising how the violence produced a deep and unresolved collective trauma. The memory of this brutality, she argues, continues to reverberate within the community, lingering as an unhealed wound embedded in its shared historical consciousness. Komal further traces the recurring cycles of violence that have repeatedly driven Kashmiri Sikhs to the edge of survival. Focusing on the genocide of 1984 and the assassination of the then-Prime Minister of India, she shows how these moments once again subjected the community to collective punishment. The protests that followed the mass killings in Delhi, organised as acts of moral resistance and solidarity, were met with further violence, costing many their lives. Komal reads this period as a decisive historical rupture, one in which Kashmiri Sikh identity stood at a fragile crossroads, threatened by both physical destruction and political erasure. She further laments the gradual fading of these traumatic memories within the community, suggesting that forgetting itself has become another quiet form of loss. The book then turns to a more recent and deeply unsettling tragedy that unfolded in March 2000, when thirty-six (36) Kashmiri Sikhs were brutally massacred in a remote village of the Anantnag district in Kashmir. This episode, the author argues, marked a profound rupture in the community’s sense of safety, dismantling any remaining hope in protection or stability in the region. The violence not only claimed lives but also generated a renewed atmosphere of fear, grief, and collective vulnerability that extended far beyond the immediate site of the massacre. Together, these tragedies underscore the fragile condition of Sikhs in Kashmir—marked by resilience, yet continually scarred by loss, uncertainty, and the persistent struggle to assert dignity and survival.

Taken together, these historical and contemporary traumas reveal the depth of marginalisation that has come to define the Sikh community’s experience in Kashmir, as Komal compellingly shows. Despite generations of presence on Kashmiri soil, Sikhs have been pushed to the edges of political life, denied meaningful representation, and rendered socially peripheral within a regionallandscape dominated by two powerful majority groups. Their minority status—numerical, political, and cultural—has confined them to a fragile existence in which visibility itself becomes a struggle. Over time, this enforced silence has eroded public recognition of Kashmir’s Sikh history, weakening the transmission of language, memory, and identity, and allowing dominant narratives to overwrite their lived realities. 

As dominant narratives continue to shape political legitimacy and historical memory, a pressing question remains: what becomes of Sikh identity, existence, and security in a region that persistently renders them marginal?