04 April 2008

Memories Intruding On The Present

Forty years ago today, I was excitedly planning my sixteenth birthday party.

When I came home from school, though,the house was quiet and subdued, very unusual. In fact, it reminded me only of the day John F. Kennedy was murdered. Unable to stand the quiet, I yelled out, 'Hey, who died?'

My Dad appeared out of nowhere. 'Martin Luther King, Jr., has been assassinated, shot to death.'

I remember how very guilty I felt then. 'Oh. Oops.'

We went to our television room to watch the coverage.

Dad was a great admirer of Dr. King's movement, although he was sceptical of its chance of success. 'These nonviolent types might get the right laws passed, but it'll take people with guns to get them enforced.' Still he he respected Dr. King and was very upset at his murder.

Frankly, I was more concerned with how the Barbarians to the South would react. I expected they would greet the death of Gandhi's nonviolent apostle with their usual violence. Of course they did. And I will be honest. I thought Dr. King's non-violence was naive and ineffective. I believed that equality could not be achieved without much bloodshed. I wish I could look back and say I was wrong. I cannot. And we awaited the next assassination of 1968.

I felt very self-righteously Canadian. That self-righteousness that continued almost to this day. It has been destroyed now by the comments I have read from 'real Canadians' about the Laibar Singh case. I have astounded at the level of prejudice expressed against my community. I am not suggesting that the larger community does not have legitimate concerns. I am suggesting that one can disagree with the actions of some members of the Sikh community - including myself - without vilifying that whole community. You can believe that Laibar Singh Ji should be deported, you can even believe he should betaken out and shot without being prejudiced and without hating us and classifying us as all the same. Each of us is an individual, with our own personal beliefs. I ask that we be treated as individuals, not as an amorphous brown mass. Now I honestly feel unwelcome in my 'home and native land,' having learned about the Barbarians to the North. This hurts.

Back to Dr. King. He had a dream. Has that dream been realised? Of course not! But conditioned have changed, if some hearts have not. The most obvious indication of that has to be the serious candidacy of Barack Obama for President. I admit I am surprised at how far he has come. Let us now see how far he can go.

As my tribute to Dr. Martin Luther King, here is his most famous speech.

Martin Luther King, Jr.

"I Have a Dream"

delivered 28 August 1963, at the Lincoln Memorial, Washington D.C.

[AUTHENTICITY CERTIFIED: Text version below transcribed directly from audio. (2)]

I am happy to join with you today in what will go down in history as the greatest demonstration for freedom in the history of our nation.

Five score years ago, a great American, in whose symbolic shadow we stand today, signed the Emancipation Proclamation. This momentous decree came as a great beacon light of hope to millions of Negro slaves who had been seared in the flames of withering injustice. It came as a joyous daybreak to end the long night of their captivity.

But one hundred years later, the Negro still is not free. One hundred years later, the life of the Negro is still sadly crippled by the manacles of segregation and the chains of discrimination. One hundred years later, the Negro lives on a lonely island of poverty in the midst of a vast ocean of material prosperity. One hundred years later, the Negro is still languished in the corners of American society and finds himself an exile in his own land. And so we've come here today to dramatize a shameful condition.

In a sense we've come to our nation's capital to cash a check. When the architects of our republic wrote the magnificent words of the Constitution and the Declaration of Independence, they were signing a promissory note to which every American was to fall heir. This note was a promise that all men, yes, black men as well as white men, would be guaranteed the "unalienable Rights" of "Life, Liberty and the pursuit of Happiness." It is obvious today that America has defaulted on this promissory note, insofar as her citizens of color are concerned. Instead of honoring this sacred obligation, America has given the Negro people a bad check, a check which has come back marked "insufficient funds."

But we refuse to believe that the bank of justice is bankrupt. We refuse to believe that there are insufficient funds in the great vaults of opportunity of this nation. And so, we've come to cash this check, a check that will give us upon demand the riches of freedom and the security of justice.

We have also come to this hallowed spot to remind America of the fierce urgency of Now. This is no time to engage in the luxury of cooling off or to take the tranquilizing drug of gradualism. Now is the time to make real the promises of democracy. Now is the time to rise from the dark and desolate valley of segregation to the sunlit path of racial justice. Now is the time to lift our nation from the quicksands of racial injustice to the solid rock of brotherhood. Now is the time to make justice a reality for all of God's children.

It would be fatal for the nation to overlook the urgency of the moment. This sweltering summer of the Negro's legitimate discontent will not pass until there is an invigorating autumn of freedom and equality. Nineteen sixty-three is not an end, but a beginning. And those who hope that the Negro needed to blow off steam and will now be content will have a rude awakening if the nation returns to business as usual. And there will be neither rest nor tranquility in America until the Negro is granted his citizenship rights. The whirlwinds of revolt will continue to shake the foundations of our nation until the bright day of justice emerges.

But there is something that I must say to my people, who stand on the warm threshold which leads into the palace of justice: In the process of gaining our rightful place, we must not be guilty of wrongful deeds. Let us not seek to satisfy our thirst for freedom by drinking from the cup of bitterness and hatred. We must forever conduct our struggle on the high plane of dignity and discipline. We must not allow our creative protest to degenerate into physical violence. Again and again, we must rise to the majestic heights of meeting physical force with soul force.

The marvelous new militancy which has engulfed the Negro community must not lead us to a distrust of all white people, for many of our white brothers, as evidenced by their presence here today, have come to realize that their destiny is tied up with our destiny. And they have come to realize that their freedom is inextricably bound to our freedom.

We cannot walk alone.

And as we walk, we must make the pledge that we shall always march ahead.

We cannot turn back.

There are those who are asking the devotees of civil rights, "When will you be satisfied?" We can never be satisfied as long as the Negro is the victim of the unspeakable horrors of police brutality. We can never be satisfied as long as our bodies, heavy with the fatigue of travel, cannot gain lodging in the motels of the highways and the hotels of the cities. *We cannot be satisfied as long as the negro's basic mobility is from a smaller ghetto to a larger one. We can never be satisfied as long as our children are stripped of their self-hood and robbed of their dignity by a sign stating: "For Whites Only."* We cannot be satisfied as long as a Negro in Mississippi cannot vote and a Negro in New York believes he has nothing for which to vote. No, no, we are not satisfied, and we will not be satisfied until "justice rolls down like waters, and righteousness like a mighty stream."¹

I am not unmindful that some of you have come here out of great trials and tribulations. Some of you have come fresh from narrow jail cells. And some of you have come from areas where your quest -- quest for freedom left you battered by the storms of persecution and staggered by the winds of police brutality. You have been the veterans of creative suffering. Continue to work with the faith that unearned suffering is redemptive. Go back to Mississippi, go back to Alabama, go back to South Carolina, go back to Georgia, go back to Louisiana, go back to the slums and ghettos of our northern cities, knowing that somehow this situation can and will be changed.

Let us not wallow in the valley of despair, I say to you today, my friends.

And so even though we face the difficulties of today and tomorrow, I still have a dream. It is a dream deeply rooted in the American dream.

I have a dream that one day this nation will rise up and live out the true meaning of its creed: "We hold these truths to be self-evident, that all men are created equal."

I have a dream that one day on the red hills of Georgia, the sons of former slaves and the sons of former slave owners will be able to sit down together at the table of brotherhood.

I have a dream that one day even the state of Mississippi, a state sweltering with the heat of injustice, sweltering with the heat of oppression, will be transformed into an oasis of freedom and justice.

I have a dream that my four little children will one day live in a nation where they will not be judged by the color of their skin but by the content of their character.

I have a dream today!

I have a dream that one day, down in Alabama, with its vicious racists, with its governor having his lips dripping with the words of "interposition" and "nullification" -- one day right there in Alabama little black boys and black girls will be able to join hands with little white boys and white girls as sisters and brothers.

I have a dream today!

I have a dream that one day every valley shall be exalted, and every hill and mountain shall be made low, the rough places will be made plain, and the crooked places will be made straight; "and the glory of the Lord shall be revealed and all flesh shall see it together."²

This is our hope, and this is the faith that I go back to the South with.

With this faith, we will be able to hew out of the mountain of despair a stone of hope. With this faith, we will be able to transform the jangling discords of our nation into a beautiful symphony of brotherhood. With this faith, we will be able to work together, to pray together, to struggle together, to go to jail together, to stand up for freedom together, knowing that we will be free one day.

And this will be the day -- this will be the day when all of God's children will be able to sing with new meaning:

My country 'tis of thee, sweet land of liberty, of thee I sing.

Land where my fathers died, land of the Pilgrim's pride,

From every mountainside, let freedom ring!

And if America is to be a great nation, this must become true.

And so let freedom ring from the prodigious hilltops of New Hampshire.

Let freedom ring from the mighty mountains of New York.

Let freedom ring from the heightening Alleghenies of Pennsylvania.

Let freedom ring from the snow-capped Rockies of Colorado.

Let freedom ring from the curvaceous slopes of California.

But not only that:

Let freedom ring from Stone Mountain of Georgia.

Let freedom ring from Lookout Mountain of Tennessee.

Let freedom ring from every hill and molehill of Mississippi.

From every mountainside, let freedom ring.

And when this happens, when we allow freedom ring, when we let it ring from every village and every hamlet, from every state and every city, we will be able to speed up that day when all of God's children, black men and white men, Jews and Gentiles, Protestants and Catholics, will be able to join hands and sing in the words of the old Negro spiritual:

Free at last! Free at last!

Thank God Almighty, we are free at last!³


*Text within asterisks was added on 3/31/06. Credit Randy Mayeux for bringing the omissions to my attention.

¹ Amos 5:24 (rendered precisely in The American Standard Version of the Holy Bible)

² Isaiah 40:4-5 (King James Version of the Holy Bible). Quotation marks are excluded from part of this moment in the text because King's rendering of Isaiah 40:4 does not precisely follow the KJV version from which he quotes (e.g., "hill" and "mountain" are reversed in the KJV). King's rendering of Isaiah 40:5, however, is precisely quoted from the KJV.

³ At: http://www.negrospirituals.com/news-song/free_at_last_from.htm

Parveen Kaur - 3 Videos - Sikhs Arrested in Attack on Dera Head Case

Time and events seem to have gotten away from me. This has been sitting in my drafts folder for several days. Sorry for the delay. The second video is with the family of Bibi Parveen Kaur, whose case I am following and who is in my thoughts and prayers, and I hope in yours, as well.

This was posted in IHRO.

There are videos of interviews with the families of those arrested in the Case of Attempted Assassination of Dera Head Case

3 Videos - Sikhs Arrested in Attack on Dera Head Case


WE just wanted to inform you that three new videos have been added to
Largest Punjab based Sikh Multimedia Website, http://www.sikhsiyasat.com/

(Video - 1)
Bhai DaljitSingh with family of Bhai Swarn Singh village Kot Dharmu,
District Mansa. Swarn Singh had made a bid to assassinate dera sauda
sirsa (dss) head gurmeet ram raheem. Swarn Singh is presently in
Karnal Jail. (Dated 20 March, 2008).

Play Video:http://www.sikhsiyasat.com/shf/2008_03_20_BDS_in_home_%20Bhai_Swaran_singh_Kot_Dharmu.html
If This Links Do not Work - Visit http://www.sikhsiyasat.com/

(Video - 2)
Bhai Daljit Singh with Family of Bibi Parveen at Village Bhame Kalan,
District Mansa. Parveen Kaur is niece of Shaheed Bhai Lashman Singh
Babbar (Alias Bhai Bashir Mohammad). Parveen is charged with offence
of knowingly keeping explosive used to make assassinate bid on the
life of dss head. (Dated 20 March 2008)

Play Video:http://www.sikhsiyasat.com/shf/2008_03_20_BDS_in_home_%20Bibi_parveen_kaur_Bhamme_Kalan.html

If This Links Do not Work - Visit http://www.sikhsiyasat.com

(Video - 3)
Bhai DaljitSingh with family of Hushiar Singh village Jhanda Kalan
District Mansa. with offence of knowingly keeping explosive used to
make assassinate bid on the life of dss head. (Dated 20 March 2008)

Play Video:http://www.sikhsiyasat.com/shf/2008_03_20_BDS_in_home_%20Bhai_Hoshiar_singh_Jhanda_kala.html
If This Links Do not Work - Visit http://www.sikhsiyasat.com/

Keep Visiting:






UPDATE on Gurinder Singh

A few days ago, I posted a story about this young Sikh boy, Gurinder Singh who turned up abandoned in London and a family that claimed he was their kinapped son. Since then, another family, this time in Punjab, has stepped forward to claim him. The rub here seems to be that the reputed father and mother, who are separated. are each illegally in different countries. An uncle has, therefore, stepped forward to claim this unfortunate child. An uncle is, I believe, a close enough relative to perform a DNA test on. Let it be done at once! This little boy needs his family as soon as possible.

Something else seems very strange here. Gurinder seems to be either unable or unwilling to give anyone any clue as to his family. Even if he was kidnapped three years ago, I know from my experience with my own son that children of that age are quite aware of everything going on around them.. Is he just being stubborn? Or has he been so severely taumatised that he has amnesia? Or is he afraid to talk? Or is it something else entirely? This is a mystery that needs to be solved.

This seems to be the week of the exposed kesh.

From the Daily Mail:

Indian police probe 'human traffic' link to nine-year-old Sikh boy abandoned in London

Last updated at 12:10pm on 4th April 2008

Gurinder Singh

Abandoned: Gurinder Singh has been unable to name any relatives to police and social workers

Police in India believe they are closer to solving the mystery of a nine-year-old Sikh boy abandoned in London.

The child, Gurinder Singh, was found in a health centre in Southall unable to speak English.

He told police he had been living in Southall for three years with his "white uncle".

However, doubts have been raised over this account due to the boy's lack of native tongue.

Since he was found, police and social workers have been trying to piece together the life of the boy, who was unable to name any relatives.

But police in India are taking seriously a claim by a family in the Punjab that the child is theirs.

At first they thought he was an orphan after he told British police that his parents had died before he came to the UK, around two or three years ago.

Police said he had never been to school and lacked the social skills of most children his age.

Kuldip Singh, a Sikh from Hoshiarpur in Punjab, Northern India, said he had no doubt Gurinder was in fact his nephew Gurinderjit.

"We have recognised the photos and the markings on him," he said. "It confirmed that the boy is our son. A DNA test could quickly confirm this."

Mr Singh, a farmer, said Gurinderjit is the son of his younger brother Mohinder. He claimed the boy's mother Deepinder Kaur, who is estranged from her husband, last month entered the UK illegally.

He said: "Kaur, along with Gurinderjit, went to Malaysia then to France and later entered England in the second week of March 2008. Gurinderjit's mother is involved in human trafficking. She abandoned him there after illegally entering that country."

Singh said the claim was being made on behalf of Gurinderjit's father who was living illegally in another western country.

"The father cannot come out openly, so being his elder brother I have come forward to claim my nephew," he said.

Local MP Avinash Rai Khanna, who is backing the family's claim, said he would be taking the case to the Ministry of External Affairs.

Police in India said they had liaised with British authorities and were forwarding information on the boy, which they said they were "taking seriously".