With the 10th century drastic changes commenced the inhabitants suffered crushing blows from waves of invaders Punjab became the doormat of India. Generation after Generation the Punjabis had to fend for themselves lacking proper leadership.
By the last millennium of the Christian era the Punjab (the Land of Five Rivers) earned the description of the “Cradle of Indian Civilization.” The Aryans settled here the Vedas were compiled on the bank of five Rivers Harappa and Mahanjedaro flourished. The Punjabi language was well established evidenced by the poetry of Sheikh Fariduddin Shankarganj 4 Sufti Saint who lived in the Eleventh Century. Some of his Poetry was included in the Adi Granthand is in consonance with the Panjabi of the 20th century. For writing Devanagari script developed by the Aryans Persian script introduced by the new rulers and a primitive script called Lande or Kachi were variously used The Court language was Persian.
With the 10th century drastic changes commenced the inhabitants suffered crashing blows from after wave of invaders Punjab became the “doormat of India.” Generation after generation the Punjabis had to fend for themselves lacking proper leadership. In 1469 Guru Nanak commenced a movement to create men and women who would be physically distinctive mentally alert and spiritually enlightened. Over a period of 330 years they distinguished themselves in every field of endeavor. They not only withstood the onslaughts of mighty adversaries but also established their own rule in 1799.
During this period too was enhanced the robustness of the Punjabi language and culture. Guru Nanak and his successors noted that neither the Devanagari script nor the Persian script was adequate enough to record all the words of the Punjabi language. Hence was developed by Guru Nanak and perfected by Guru Angad the systematic Gurmukhi script of 35 letters 5 supplementary letters 10 sign for vowels 2 signs for nasals sounds and one sign for pressure By the end of the 15th Century the script was in regular use for writing and the compositions of the Gurus were preserved. Guru Arjan Dev had the Scribe Bhai Gurdas to compile the Adi Granth which completed in 1604 was installed at Harmandir Sahib in Amritsar.
The combined effect of the events of the period of 330 years from 1469 to 1799 was the development among the Punjabis of certain characteristics the physical fitness and the capacity to face calamities; the willingness to earn from any source: to fear none and to frighten none: not to isolate physical development from mental and spiritual development; to resist subjugation first by spiritual means and if necessary then by physical means; never to give up their resolve on any matter.
Of the Indian perhaps Punjabis (Gikhs) developed as the most peripatetic. Guru Nanak was the Cone Punjabi spiritual prophet to travel throughout India He ventured farther to visit West Asia parts of Tibet China. He and his successors always encourage their followers to travel Some Punjabis ventured abroad whenever they had an opportunity. With the British they went for police or military work or voluntarily t0 seek and repair their fortunes.
Wherever they went naturally their cultural heritage and tenacious hardiness accompanied Ample evidence is seen in Singapore of their endeavors 10ward survival they sturdiness and self-reliance. In their dynamic faith honestly was proverbial which ensured success in every endeavor. They were taught to “do or die; they did and lived. The Sikh migrants of the period 1870 to 1940 passed through hard struggles. They were taught by spiritual leaders to mix freely with other communities.
They were trained to face adversity with confidence physically mentally and spiritually. They were to cam with honest labor all their requirements-food clothing and shelter ~ and never to extend their hand for charity. Their first principle was “with our own hands we should arrange our affairs.” They were taught: “Where there’s a Sikh there is one Sikh: Where there are two Sikhs there is an assembly: where there are five Sikhs there is God. One Sikh was referred task “Sawa lakh” 125000. This inculcated strength to remain unaffected by the fear of isolation. They were trained to help others in need which naturally promoted friendship. They eared to maintain their distinctive appearance to intermingle with strangers and not to remain aloof.
They gave ample evidence in Singapore of having followed the above mentioned lessons. To be in the world they would not show their back to their own roots; indeed they felt proud of what they were though they were not arrogant. To earn a living they frequently accepted employment below their normal ability. They usually gained the confidence of the employers who would reward them accordingly. Commencing at the lowest rung of employment by earnest efforts they rose upward. In the first three decades of this century Sikhs in Singapore and Malaya were mostly employed as policemen by government or as watch men by business firms. From these low paid activates with tightened belts they developed the community to participate to the fullest in the country’s activities horizontally and vertically. The descendants of those simple migrants are at present to be seen in all the professions accountants architects bankers businessmen dentists educators engineers journalists surgeons and vets holding executive positions in public or private sectors. Before the Second World War there was statement -“What Can a Sikh be except a watchman?” Soon after the end of the War tie semi changed to “What can a Sikh be except a teacher?” Of course as teachers Sikhs are to be found at primary schools secondary schools junior colleges as also in tertiary institutions?
Important characteristic of Sikhs as a minority was to establish temples wherever they went. With four or five families in any town they established a place to meet which they did on a day convenient for all. In the Punjab they attended temple regularly on Sangr and the first day of Indian solar calendar month In some places they gathered on Puranmasti the full moon day of Lunar calendar month. Of course they also celebrated the births the consecration and the passing away of the 10 Gurus who raised the community between 1469 and 1708 and a few other festivals connected with the Sikh history. “These Gurdwara’s were the centers to keep alive the spirit of this minority community in the midst of much larger communities. Here Punjabi newspapers and magazines were received from India which was shared by all members. When membership grew they employed a Granthi who conducted the religious services. The matter of greater significance was that this Granthi undertook teach the community’s children in indigents of the Punjabi language. The children teamed to read and write Punjabi and to recite scriptures with some simple music for singing hymns. In the earlier days the Gurdwara provided accommodation for new arrivals those passing tough too there countries. Here too free meals were served for travelers and others in need. The accommodation and meals were maintained with voluntary contributions from the community of the town on the festivals or the congregation’s day’s meals. were available to all visitors without distinction of religion or race. Having learned the basics of the Punjabi language from the Granth the boys who attended English schools through their efforts learned the language further. Most Sikh boys in the 20s and 30s offered Punjabi as a subject for the examinations of the Cambridge School Certificate now known as a Level. Because of genuine interest in the language they were successful. In Singapore the interest in the Punjabi language was enhanced by Sikh Missionary Society Malaya finally registered in March 1940 A well-stocked library was set up at the Central Sikh Temple 175 Queen street an interesting feature of prizes to further the learning the prizes were books in Punjabi on Sikhism Meanwhile the different Gurdwara’s maintained the tuition in basics of Punjabi important to keep the link with Sikh children There was a setback during the period of World War II 1942-1945. When the War ended all Sikh associations were activated For purposes of education specifically plans were made to set up a Khalsa English School at the premises of Khalsa Dharmik Sabha Ninven Road and a Khalsa Punjabi School at the premises of Sri Guru Singh Sabha in Wilkie Road. These were regular schools accepted by the Education Department. Indeed the Punjabi School received for several years regular grants from the Depart rent. The schools were set up by Singapore Sikh Partinidh Sabha duly registered in 1947 By 1962 there was ample place in Government English Schools and no more over age children needed help. Hence Khalsa English School was wound up. However the Khalsa Punjabi School continued to cater to Sikh girls who did not attend English Schools By 1970 prejudice against sending girls to English schools died out. Meanwhile since 1962 part-time Punjabi tuition was provided for children attending regular English Schools. Singapore Khalsa Association constructed in its new building in Tessensohn Road rooms for a regular Punjabi Schools to which Singapore Sikh Partinidh Sabha contributed in December 1970 the Khalsa Punjabi School was handed over to Singapore Khalsa Association in 1972 and it has continued there ever since. To gauge the response of the community forms were distributed Carly through Sikh temples and some English school principals too cooperated The response was 50 overwhelming that the accommodation was not enough. On an urgent request a third center was commenced were divided into Primary and Secondary but also based upon knowledge of the Punjabi language. The project was a great success handing about 400 Sikh children with about 20 volunteer teachers rendering service in the Sikh tradition. The classes proceeded in full force from Dec. 5-30, 1955.
During this first collection of Sikh children divided in to 6 primary and 4 secondary. They came from 60 primary schools and 21 secondary schools. Projections estimated that for 1956 at least 12 students would offer Punjabi at School Certificate Examination rising to 35 students would if adequate instruction was available. It was anticipated that annually 40 children would seek Punjabi lessons as beginners. A report adequately backed with statistics was presented to the Minister for Education on Dec.28, 1955 by a deputation comprising Messrs. Balwant Singh Choor Singh Wazir Singhand Mehervan Singh. This drew the personal visit of the Minister the classes in progress on Dec. 29, 1955.
The result of such a move was that the community continued to enjoy the use for Saturday mornings from. During these classes Pasic instruction in religious moral matters was provided to make of the children better citizens. The usual schools available were in Waterloo Suet Raffles Institution in Bras Basah Road and Raffles Girls School in Queen Street. In 1956 the management of the Punjabi classes was placed under Singapore Sikh Partinidh Sabha.
Since then efforts continued to provide Punjabi tuition to Sikh pupils attending English schools
They are gathered in a recent center on Saturday afternoons. There was a change in 1982 with the introduction of Sikh Studies as an O° Level Examination Subject The Classes were used for that subject as well he Punjabi language being an important tool for Sikh studies. The Sikh Advisory Board was in charge of the matter and Sikh teachers in service were harnessed with basic raining. There was a great enthusiasm on the part of the teaching profession to learn and to teach. The results in the 1985 examination were most encouraging.
The education Minister of Singapore made a change in 1970 dropping Religious Knowledge and introducing instead different languages as examination subjects. “The Sikhs had no problem as they had over 1000 children attending classes on Saturday afternoons at five different centers. Only the emphasis was change to Punjabi language books being readily available. The voluntary teachers are periodically collected for seminars in which they help each other. Sikh Advisory Board continues to manage the classes. In 1990 too was launched the Sikh Education Foundation which will cover the Punjabi language as well. Al Sikh institutions in Singapore are financially to these Projects common to the whole community. Annually large functions are held focusing upon the educational development of the community involving high caliber academicians from the world. Significantly it may be pointed out that the characteristics of the Sikhs stated earlier fitted absolutely not the program advocated by the first Prime Minister of the Republic of Singapore to promote a rugged society with nothing is for free.” Sharing and caring has always been basic to this community. Health before wealth has been purchased by Sikhs for centuries. The use of tobacco was prohibited by this community’s spiritual leaders. 500 years ago. This community needed no campaign to learn courtesy. Living in A multi religious society was promoted by their Gurus for 500 years. Their religious scriptures are ecumenical including there in Hindu and Muslim Saints poems along with their Gurus. Service to the community and nation is natural to the Sikhs. The Singh’s belong to Singapore first and last.
Article extracted from this publication >> April 3, 1992
