It is just to inform you that Renison college where Dr Jakobsh teaches is not the same as Waterloo University. These two are very different institutions in academic standards and their recognition in the market place, though both institutions award degrees in different disciplines.

Pritam Singh

He has written what all I wanted to say and also touched the site.

In addition to check about the statement ’she has ever read gurmukhi’ just visit http://www.arts.uwaterloo.ca/~djakobsh/travel.html and everything will be clear. it’s a page of Dr. Doris Jakobish’s own site and you can also contact her for more details.

Professor Harjot Oberoi got his Ph. D. from the Australian National University. Neither his thesis supervisor, Robin Jeffrey, nor J. T. F. Jordens, Chair of the dissertation committee, know the Punjabi language or have knowledge of Aad Guru Granth Sahib, the only authentic source of Naakian philosophy (Gurmat), or Sikh history or history of the Indian subcontinent. And Yet the British Columbia University (BCU, Canada) hired him for the Sikh Chair in spite of the overwhelming opposition to his appointment by Canadian Sikhs who raised funds for the chair.
Reverened W. H. McLeod got Ph. D. from the School of African and Oriental studies, University of London. Neither his thesis supevisor, nor thesis committee members, knew Punjabi or had knowledge of Aad Guru Granth Sahib or Sikh history and what is more surprising is that the two committee members approved the thesis witout reading it completely (Understsnding W. H. McLeod and his work on Sikhism, http://www.SikhSpectrum.Com, August 2005 and realted articles on later issues). Similar is the story of Professor Jakobsh as pointed out in my review, SikhSpectrum.com, November 2006, but Renison college had no problem hiring her to teach Sikhism.
Why is this happening? What about academic standards, norms and ethics? I urge the readres to ponder over the issues that I have raised.

Baldev Singh

Regards.

Baldev Singh

Chapter 7

Questioning the Martyrdom of Guru Arjan & the Bravery of Sikhs

Walking in the footsteps of McLeod, Jakobsh plunges ahead and questions both Guru Arjan’s martyrdom and the bravery of Sikhs. While it is clear to me that her motives are to distort Sikhism at every opportunity she gets, she fails to explain the relevance of Guru Arjan’s martyrdom to her thesis. Without doubt she talks about “martyrdom” of which she has minimal understanding. Reading her book leaves no doubt in my mind that she has very little understanding of the Sikh scripture (AGGS), Sikh history, Sikh traditions, Punjabi language and the Punjabi folklore:

According to Sikh traditional sources, this culminated in Emperor Jahangir’s order to kill Guru Arjan in 1606 while he was in custody in Lahore. McLeod has questioned the element of martyrdom that has been attached to Arjan’s death, given its obscurity within the available sources. According to McLeod, all that is known for certain is that Guru Arjan died while imprisoned by the Mughals [1].1

Does Jakobsh understand the meaning of “martyrdom” as enunciated in the AGGS? Does she know why the Mughals arrested Guru Arjan? Does she know what crime he was charged with? At least, she admits that the Mughals killed Guru Arjan. It is well-known that during the Muslim rule, non-Muslims who received the capital punishment, were given the choice of escaping death by embracing Islam, which Guru Arjan spurned and willingly died for his faith. So Guru Arjan died the death of a martyr because his example fits the simplest definition of a martyr: “anyone who dies for his/her faith.”
Serious students of Sikh history know that from the very beginning, the Sikh movement was opposed to the tyranny of Mughal rulers and caste system and the exploitation of the masses by the government, rich and the religious establishment. Therefore, the concept of martyrdom is inherent in the Nanakian philosophy (Gurmat), as opposition to tyrannical forces is fraught with danger to to one’s life. Guru Nanak exhorted people to join his movement with a clear message that his path requires supreme sacrifices:

If you want to play the game of love (follow the righteous path/Truth) then follow me and be prepared to make supreme sacrifices. Once you step on this path, do not hesitate to offer your head.
AGGS, M, 1, p. 1412.

Guru Nanak’s above proclamation is central to the Sikh Movement???the basis of Miri-Piri (temporal and spiritual sovereignty) and the evolution the noble Khalsa Order. Only a moral person, a gurmukh (God-centered being, moral enlightened being) can be a mir-pir/Khalsa.

Guru Nanak denounced the bigotry of Islam and the oppression of Muslim rulers and their administrators in no uncertain terms.

The rulers are like hungry lions and their officials as wild dogs, who harass and persecute the innocent subjects.
AGGS, M 1, p. 1288.

The man-eater (Muslim ruler) performs Namaz (formal Muslim prayer). The one who carves out the flesh for him wears the sacred thread around his neck (Khatri). The Brahman blows the conch in the Khatri’s house to sanctify his doings. The Brahman also shares the ill-gotten bread of the Khatri.
AGGS, M 1, p. 471.

Further, he prolaimed freedom of conscience (religion) and universal liberty and equality by declaring allegiance only to God/Truth:

There is no other king except the Almighty.
AGGS, M 1, p. 936.

There is one Throne and one King.
AGGS, M 1, p. 1188.

Guru Nanak also makes the distinction between physical death, which is inevitable and spiritual death, which is avoidable. One should mourn spiritual rather than physical death.

It is Hukam (Cosmic Law, Divine Law) which causes birth and death, or birth and death occur according to Hukam.
AGGS, M 1, p. 472.

Additionaly, he put forward the concept of Haumai (self-centeredness) to account for human behaviour. It it is Haumai that causes spiritual death. Haumai and its progeny of five drives/instincts: Kaam (lust, sexual drive), Kroadh (anger), Loabh (covetousness, economic drive), Moah (attachment) and Ahankaar (egotistical pride) are responsible for the corruption of morals and the development of criminal behavior. Behind all human problems and sufferings?from individual problems to bloody international conflicts is the invisible hand of Haumai and the five elements. That is why in the AGGS, the Gurus warn us again and again not to yield to the pressure/temptations of Kaam, Kroadh, Loabh, Moah and Ahankar. The Gurus advise us to live a life of restraint and modesty. One who fights against the deleterious influence of Haumai and the five passions and keeps them under control is a gurmukh, a real warrior, and a hero according to Nanakian philosophy (Gurmat). A gurmukh does not waiver from the path of righteousness/Truth as he/she has conquered the fear of physical death. Guru Nanak has elaborated on this theme in his hymns:

Even if I were to live under blood-sucking rulers, I will love and glorify God/Truth and would never get tired of doing so.
AGGS, M 1, p. 142.

In other words a gurmukh never deviates from the path of righteousness/Truth under any circumstances. Such a person is indeed a true warrior and his/her death is celebrated:

Hey people! Do not regard death as bad if it is the death (subdual) of Haumain (self-centeredness). It is justified to call a person a warrior/martyr who accepts such a death. Those are true warriors/martyrs, who die for Truth.
AGGS, M 1, pp. 579-580.

A gurmukh neither worries about death, nor longs for life of attachment, as it is God Who nurtures and sustains all breath by breath and morsel by morsel.
AGGS, M 1, p. 20.

If one submits to dishonour without moral resistance then all efforts to subsist are fruitless.
AGGS, M 1, p. 142.

Guru Nanak defied the restrictions that the Muslim rulers imposed on the demoralized Hindus and his successors echoed and amplified what he said by calling for the establishment of just and benevolent rule:

First of all die to self (subdue Haumai), do not pursue life of attachment (worldly pleasures with corrupting influences), treat all with utmost humility and, then follow me (righteous path).
AGGS, M 5, p. 1102.

What could these helpless kings do, whom could they harm? “O’ the Giver of comforts, please protect us all, as the world belongs to You,” prays Nanak.
AGGS, M 5, p. 1211.

“Whom the Guru puts on the path of righteousness/Truth becomes fearless,” says Nanak.
AGGS M 5, p. 211.

Not the slightest harm comes to those whom God protects.
AGGS, M 5, p. 218.

“Listen! O’ my mind,” says Nanak, “A wise (enlightened) person neither frightens anyone, nor is afraid of anyone.”
AGGS, M 9, p. 1427.

All are partners in God’s commonwealth and God does not look at anyone as a stranger.
AGGS, M 5, p. 97.

Enmity to none, nor we consider anyone stranger, getting along with all (living in harmony) is our creed.
AGGS, M 5, p. 1299.

Now the “Benevolent One” has decreed that no one would be persecuted. All would live happily in peace under the Halemi Raj (just rule of benevolence).
AGGS, M 5, p. 74.

After in depth study of Guru Ram Das’ Baan/Gurbaani (hymns), Professor Hans [2]2 makes a keen and remarkable observation when he says: “Thus, even in the times of Guru Ram Das the martyrdom of the Sikh Guru was in the air” and Professor Grewal elaborates on it further:

The Sikh Panth was a state within the Mughal Empire at the death of Akbar, but a state that had its opponents and enemies whose presence was continuously felt by the successors of Guru Nanak. The enemies were becoming more numerous, and their intrigues were on the increase. … Akbar’s catholicity could protect the Gurus and their followers against open violence, but it could not obviate the nefarious designs of their enemies. … Within eight months of Akbar’s death in October 1605, Guru Arjan died the death of a martyr at the end of May 1606, tortured by the new emperor’s underlings at Lahore[3].3

Now let us examine Jakobsh’ put down of Sikh bravery. It seems, while commenting on the bravery of “Mai Bhago” Jakobsh suffers from a bout of delusion:

“As a woman, it could only be upon the suppression of her sexuality, in her exchange of female for male attire that Mai Bhago could continue as an acceptable member of Guru’s retinue [4].”4

What an absurd and ludicrous statement! Don’t men and women in modern armed forces have similar uniforms? Do these women suppress their femininity or become lesser of women in Jakobsh’s estimation? What about women who wear trousers like men? Are they hiding/suppressing their femininity to survive in male dominated world? In Mai Bhago’s time the attire of the Khalsa was the most practical military uniform, so how did she suppress her sexuality by wearing the Khalsa attire? Jakobsh! Does dress really determine a person’s sexuality? Do the Scottish men wear kilts (knee-length skirts) to suppress their masculinity? Besides, in many cultures and countries men and women wear the same dress, for example in Afghanistan, Pakistan, India and Bangladesh both men and women wear salwar (trousers) and kameez (shirt).

Further on she says:

Another fascinating aspect of this incident is the understanding that Mai Bhago taunted the deserting males. As Louis Fenech has pointed out in his study of the taunt in Sikh tales of heroism and martyrdom, women’s taunt was often accompanied or replaced by the giving of a glass bangle to a male, churian paunian. The purpose of the bangle or taunt was to present that particular male as effeminate. According to Fenech (1996: 183):

In essence such displays demonstrate that male has been deprived of the force and vigour with which he is characteristically associated in Punjabi culture. He is in other words emasculated. … Within Punjabi culture referring to men as women, particularly by women, is a grave insult and is meant to persuade the male to demonstrate the contrary [5].5

Now, in which patriarchal culture are men not taunted as effeminate when they fail to perform their tasks? In the West, the taunt is “wear skirts” whereas in India it is “wear bangles.” But what “taunts” have to do with Sikh martyrdom or heroism? Sikhs inherited these taunts from their Hindu, Muslim and Sultani-Hindu ancestors. Furthermore, most of the Sikhs about whom Jakobsh and Fenech are talking were either first or second generation Sikhs, who were barely one percent of the Punjab population during the period of 1680s to 1780s. The other remarkable thing about them is that the overwhelming majority of them exited the Sudra or untouchable ranks. There is no evidence in the Indian history that these taunts inspired either Hindus or Muslims to take up arms against the tyrannical Muslim rulers or the invaders from Afghanistan, Iran and Central Asia or the dehumanizing caste system. Small bands of invaders from central Asia and Afghanistan carved out fiefdoms throughout the Indian landscape culminating in the Mughal Empire. And later on Europeans who came as traders colonized the Indian subcontinent and put up signs: ”Indians and dogs are not allowed.” It seems these taunts did not stir the virility of Indians? Only scholars like Fenech nurtured in the hare-brained environment of McLeodian “Western methodology of historical research” could dig up the “historical truth” that Sikh heroes and martyrs were inspired by “feminine taunts”! How irrational one can be! What is more amazing is that for this type of research the University of Toronto and the University of British Columbia awarded Ph. D. degree to Louis Fenech and Doris Jakobsh, respectively.

References

1. Doris R. Jakobsh, Relocating Gender In Sikh History:
Transformation, Meaning and Identity, Oxford University Press: New Delhi, 2003, p. 36.
2. Surjit Hans, A Reconstruction Of Sikh History From Sikh
Literature, ABS Publications: Jalandhar, 1988, p. 111.
3. J. S. Grewal,The Sikh Of The Punjab, Cambridge University Press: New Delhi, 1994, pp. 60-61.
4. Doris R. Jakobsh, Relocating Gender In Sikh History:
Transformation, Meaning and Identit, Oxford University Press: New Delhi, 2003, pp. 48-49.
5. Ibid., p. 49.

My review ran over 200 pages beacaue Jakobsh’s thesis is full of manipualtion, deception and lies. There is hardly any page in her book that does not attack Nanakian philosophy (Gurmat) or Sikh Gurus or Sikhs. It is not a gender study, it is ploy to echo Arya Samaj line of Propaganda against Sikh Gurus and Sikhs.
If it was about Gender why would she riducle in a derogatory manner the Custom of Karewa, magnificient and caring ceremony for the marriage of widow among Jats and other agriculturist communities? Among Brahmans, Khatris and Banias widows spent misrable lives either in their parents homes or Hindu temples.
Further she made no mention of the kidnaping of young Maharaja Dalip Singh and his conversion to Christianity and for what purpose?
It was the British colonists who passed laws that in Phulkian States “females” could not become rules. Again it was the British colonists who passed laws that if a couple did not have a son, they could not give their agricultural land to their daughter. It was the British colonist who prohibted landless people from using the Shyam Lot (common land for the whole whole village).
It was the British Colonists who revived caste system among the Sikhs by taking control of Gurdwaras and making Hindu Pujaris and Mahants in-charge of them. It was the British colonists who invented the Aryan Race theory and claimed that Jats and Rajputs are the descendats of early Aryans, hence kinship with Europeans.

The British observers noted that Jat females were sturdy and physical fit to do the farm work. They did not say anywhere that they were devoid of feminine sensuality. But Jakobsh’s interprets this observation as: Jat females are “manly” On the basis of the remarks of a single European while ignoring dozens other Europeans, she says homosexsuality was widly practiced by Sikhs. Now Homosexuality is universal, so the incidence of homosexuality amongs Sikhs is no more or less than in other religious communities. And she claims that Khalsa Sikhs are hyper-masculine. She does not explain anywhere what does “hyper-masculine” mean. May be Satinder Ji can expalin what is “manly Jat female” and “hyper-masculine Khalsa” since he claims that he has read her book and understood it properly.
If Stinder Ji or any one else wants to defend her work they are welcome to debate with me.
Those days are gone when people could publish “filth” about Sikhi and Sikhs through Oxford University Press, Cambridge Unversity Press, Indian Express, Hindustan Times, The Tribune Chandigar or any other Hindu publication and get away with it, as Internet is the Great Equalizer. I would expose “depraved scholars of Sikh studies” the same way I exposed the the missionary from New Zealand, W. H. McLeod. None of the western shcolars have studied Aad Guru Granth Sahib or know the Punjabi language. I challenge young enlightened Sikhs to study Aad Guru Granth Sahib and Sikh history.
Stinder Ji is uptset about my review but he has no concern what Jakobsh wrote. It is sad and deplorable that he is trying to mis- lead the readrers about the contents of the thesis. I would urge Sikhs to read Jakobsh’s book and see how easy it is to a Ph. D. degree in Sikhism from western universities.

Finally, I urge all Sikhs to read SikhSpectrum and publish well-researched articcles on the SikhSpectrum. This site is operated by a very intelligent and multi-talentd young Sikh who inspired me to write on Sikhism after he read my article, “Gandhi as a Rascit” which I wrote as a rebuttal to Oprah Winfrey’s false propaganda: Gandhi won India freedom without shedding blood and that Gandhi was the savior of untouchables. It was through SikhSpectrum that I found my friend Colonel GB Singh (US Army, retired, author of Gandhi: Behind the Mask of Divinity and Gandhi: Under Cross Examination.

I am a retired Pharmaceutical Research scientist and have numerous pulications and patents in the field. I obtained my Ph. D. Degree in Medicinal Chemistry from the State University of New York at Buffalo. In science Ph. D. Degree is awared for orignal and novel Research. It seems for a Ph. D. in Sikhism one could write anything and get a Ph. D. from western universties and get hired by a University as Professor.

Chardi Kala.

Regards.

Baldev Singh

I am surprised at your apologism for the propaganda aimed at Sikhi for the sake of Academics. You seem to imply that just because academic truth is not eternal, we should not be bothered by it and investigate the truth but rather just sit back and let others abuse the academics for the purpose of propaganda. Just because academic truth changes is no justifcation to write propaganda. Academics don’t justify to write things beyod your academic qualification. The truth is this is NOT academics but delibrate desecration of values and for anybody to suggest that people should remain silent and gulp it in is unprincipled.

He is the Sole Supreme Being; of eternal manifestation;
Creator, immanent Reality; Without Fear;
Without Rancour; Timeless Form; Unincarnated;
Self-Existent; Realized by grace of the holy Preceptor.

In the “Opening Verse” there is no word that could be translated as He. Besides, there are other errors in the translation. Here is the Gurmukhi text and my interpretation of the “Opening Verse”:

siq nwmu krqw purKu inrBau inrvYru Akwl mUriq AjUnI sYBM gur pRswid ]
That One and Only (IkOoh) — known as Truth (Sat Naam),
Creator (Karta), Omnipresent (Purkh), Sovereign and
Self-Sufficient/Self-Sustaining (Nirbhau), without enmity and non-retributive (Nirvair), Timeless Being/Deathless Being (Akal Moorat), does not incarnate /beyond birth and death (Ajuni), Self-Created/Eternal (Saibhan), Enlightener (Gur) and Bounteous and Sustainer (Parsad).

In the “Opening Verse” Guru Arjan has given some attributes of an Entity he calls “Oh” meaning That. In Punjabi “oh” is gender neutral; it is used both for man and woman. Neither Guru Nanak nor Guru Arjan assigned specific name or gender to “God”. The next example is erroneous literal translation.

Dnu jobnu Aru PulVw nwTIAVy idn cwir ]
pbix kyry pq ijau Fil Fuil jMumxhwr ]
“Wealth, youth and bloom of flowers after four days vanish: Like water-cresses as they decline, they slump and fall”.
AGGS, M 1, p. 23.

However, in Punjabi the expression “chaar din (cwir idn)” means short-lived, not literally “four days.” The third example is Brahmanical interpretation.

iqQY sIqo sIqw mihmw mwih ]
“In that sphere abide numberless heroines like Sita of surpassing praise and beauty indescribable.”
AGGS, Jap 37, p. 8.

Here “sito sita (sIqo sIqw)” means stitched together (one with God), not Sita the wife of Rama Chandra, son of King Dasratha.

Regards.

Baldev Singh

Kindly stop being patronizing and telling me or for that matter others what they ought to read. Colonialism, Varna Dhram Ashram, Eurocentrism are all commonplace in academic books. Labeling something is not an argument. We can surely do better than that.

It seems even after writing a 200 page review you are still worried about its veracity. You continue self-promoting the review and your expertise. Why such deep anxiety? In Sikh metaphysics there is no place for intermediaries. We do not have a Brahman caste that interprets for us. Anyways I have no intention of having the last word on Jakobsh or any other author as in Gurmat that would be a sign of Haumai ( I-myself). So I am done with this issue, time to move on to other threads here.

Regards.

Baldev Singh