SARBJEET MANGAT : A VERSATILE ARTISTE

Friday, 5 April 2013

SARBJEET MANGAT : A VERSATILE ARTISTE

by Dr. Kailash Maini

Sarbjeet Mangat, a popular name among Punjabifilm goers has won several hearts and has established herself as a talented actress. Bishno Jatti Baghawat and Lambardar are some of her well known films.

 A trinity of beauty, simplicity and grace, fair complexioned, tall and carrying a chiseled figure, she represents the real punjaban Jatti. Brought up in the mixed cultures of Doaba and Malwa, her talent became evident in her early childhood when she would suddenly start stepping in rhythm with the Giddha teams visiting her village, which later helped her in movies performing excellent dance numbers. Today she is a refined and polished Giddha performer and discloses that her acting talent has emerged from her dancing instincts. She has performed in Russia, China, lndonesia, Thailand, Canada, America Sweden and England, as a cultural ambassador of the Govt. of lndia. ln England she was invited to train the British students in folk dances of Punjab by SHROPSHTRE County Council of UK. A post graduate in Punjabi literature, Sarbjeet has also excelled in the folk singing. Six of her audio-cassettes are already in the market, the latest being 'Nach Gumam Kure'  by T.series which has been received warmly by the audience. Her accompanist in the audio cassettes is Miss Harinder Hundal, a first cousin of hers, who herself is a gifted singer. Sarbjeet is the head of the Trinjan lnternational Artists Association which is a unique art group, based at KATANI KALAN (Ludhiana). lt organises Punjabi cultural shows internationally. lts exclusive performance is the non traditional fashion shows in which ancient Punjabi jewellary and costumes are exhibited in a most graceful style, which leaves a lasting impression on one's psyche. Baba Farid's philosophical verses are incorporated in the background music of the shows organised by the group. Born on Dec. 10th, 1967, Sarbjeet is first to introduce choreography with playback singing in Punjab in her own innovative and creative style. Her musical dance showis named as 'Punjab Mera Rahe Wasda'. Adjudged as the best folk dancer in 'Utsav 87' and' Utsav 88 organised by North Zone Cultural Centre Patiala and best dancer in all 'lndia folk dance competition held at KARNAL.

This 'Punjab di kuri' is mother of a son Akash. Sarbjeet's canvas of creativity is too vast and she wants to touch greater heights in the fields of actins and folk dancing. She feels there are miles to go yet. Not caring forthe lead roles, she wishes to establish herself as an actress with mature, challenging character roles being her priority.

Married to Parmjit Mangat, and artiste of high calibre, this young, talented and charismatic actress aspires to work with Govind Nihalani and Mahesh Bhatt in future. However she is impressed by director Hari Dutt, Nirmal Pandey, the actor,and Smita Patilthe actress. Her coming films are Waris, Lal Zameen,Billo and Dulla Bhatti in which she is going to prove her worth.

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KULLU DUSSEHRA: A SPECTACULAR ASSEMBLY OF HIMALYAN GODS

KULLU DUSSEHRA: A SPECTACULAR ASSEMBLY OF HIMALYAN GODS

by K.L. Noatay

 (OCR- machine typing –e&oe)

The venue is DhalPur Maidan - a fairlY large rolling ground on one end of the main Kullu town, which is located on the right bank of river and the occasion is a- yearly fair. The Place is approximately 530 km from Delhi; 240 km from Shimla; 90 km from Joginder Nagar and 300 km from  Pathankot with direct buses and taxies available aplenty. A daily flight also operates from Delhi via Chandigarh and Shimla which lands at Bhuntar, just about 10 km short of the main town.

 Kulllu with an altitudte of 1224 m, has a pleasant whether during October. i.e. Dussehra days. ln case of unexpected rain, hail or snow the area may become quite cold and the visitors should, therefore better come with adequate winter garments. Dussehra an important lndian festivel symbolizes the return of Shri Ram, to Ayodhya, on completion of his 14 years of exile after vanquishing Ravana, the demon king of Lanka. The Dussehra of Kullu has an interesting folklore.

During 17^th century,  Raghuvanshi Rajputs, reverently called 'Thakurs', ruled Kullu. One of their scions, named Jagat Singh, ascended the throne in 1637 A.D. A brave and kind young Jagat, .got misinformed by someone that a particular brahmin among the subjects Possessed certain valuable pearls. He ordered the Brahmin io deposit the valuable pearls in the treasury. To escape his wrath the poor man committed self- immolation along with all members of his family. Leaving a curse on Jagat Sinqh who fell seriously ill. A minister named Kishan Dass advised him to obtain the ancient idols of Shri Ram and Sita from Ayodhya, install them in his royal palace and worship.

 Jagat Singh acted accordinglY and installed the idols obtained the idols from Ayodhya and installed in his palace. The event coincided  with the Dussehra day. The Raja, further bequeathed the governance of the kingdom to Shri Ram, the idol, and declared it as the governing  deity of the State  giving it the title, 'Raghunathji' or 'Thakur'. The Palace became 'Raghunath Mandir' and the roYal word "Raghunath Pur". Further, the king himself become the 'Pujari', or the caretaker Priest of the deity, so established. The above Penance rejuvenated Jagat Sirgh's health as well as morale. On hearing the above development all the local PeoPle carrying their respective village deities converged to 'RaghunathPur to PaY obeisance to 'Raghunathji', the new Thakur or Raja. Gradually this became a regular ritual and called "Kullu Dussehra'.

AccordinglY on Vijay Dashmi or the normal Dussehra daY, after usual worship, the Raja-Pujari conveys 'Raghunathji'to Dhalpur and installs it in a traditional wooden chariot catled 'Raghunathji's Rath', which remains parked in one corner of the Maidan. The deities from various villages accompanied by their respective 'Kardars' i.e. worshippers incharge, come to Dhalpur one by one. The villagers; dancing, singing and chanting loudly 'Raghunath ji ki jai', 'Sita Mayya ki jai', 'Hanumanji ki jai', etc.; follow their deities. Their traditional musicians, beating drums, blowing trumpets et al precede the deities procession. These'subject deities' pay obeisance to'Raghunathji' installed on the'Rath'. Once allof them have so paid respect to 'Raghunathji', the'Rath' is pulled by the devotees, with special floral ropes, to the middle of the Miadan. Thereupon the fair is declared open. lt continues for nearly one week. This year, it is likely to be organised and celebtrated from 11th October, 1997 onwards. The villagers of entire Kullu and adjoining valleys come to the fair in their colourful traditional costumes. They keep dancing and singing praise of 'Raghunathji' and the respective deities and the folklore intermittently. Cultura! troupe from all parts of the Pradesh come to the festival and entertain the people with their choicest folk songs and dances. Though, historically, Dussehra being celebrated annually since 1637 A.D., it has received special recognition as a State fete in 1966, when the hill areas of the erstwhile Punjab, including Kullu, were merged with the old Himachal Union Territory to form 'vishal' Himacha! Pradesh. Late Thakur Devi Singh of Lahaul (an MLA in the 'sixties' an'd later a Forest Minister in the'seventies') had strived hard to make this function a global fete. The function accordingty acquired international status when a cultural troupe from Romania participated in 1973. The Russian troupe started participating from 1976 onwards. The festival is also of immense economic importance to the populace of Kullu and adjoining valleys. They bring their agricultural and historical produce like mash (black pulse), apples, walnuts, honey and homespun items like woollen shawls, pullovers, gloves, socks etc. ln exchanqe thev buv machine-sDun

fabrics, utencils, cosmetics etc., modern luxury items brought by traders from the plains. The people of Lahaul & Spiti and Ladakh also came to the fair in large numbers to avail of the festival. ln olden days traders from Tibet, China, Yarkand, Kandhar etc. too used (o come to the fair, bringing pashmina wool, gold and golden ornaments, precious pearls and stones and barter these for salt, rice, tea etc. On the lastday of the  celebration; the Raghunathji's Rath is pulled by the devotees further fown - to a point closest to the right bank of river Beas. Here dry grass and brushwood are burnt in the same way as in the plains, to mark the end of evils like the ' one committed by Ravana. Simultaneously one buffalo, one goat, one pig, one crab, one chicken and one fish are slaughtered for sacrifice. Thereafter, the 'Rath' is pulled back to its permanent parking spot and the village dieties pay their closing homage to 'Raghunathji' - before His retreat to RaghunathMandir. And, then, the village deities and villagers too disperse - slowly and jubilanfly. A word about the people. The ' Kulwis' are self-respecting graceful folks. They are respectful, even affectionate - towards well-meaning outsiders, but tough towards those who take undue liberties. Same is true about the police as well. The Govt. of H.P. . makes elaborate arrangements for the transport, accommodation and entertainment of the visitors coming to witness the Kullu Dussehra. The requirement is met by the large number of hotels, motels and guest houses recently raised in the valley in addition to the old rest houses and circuit horses.

by K.L. Noatay

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HOW TO KNIT THE OVERSEAS PUNJABIS

HOW TO KNIT THE OVERSEAS PUNJABIS

Dr. Sukhdev Singh

Political boundaries of the Punjab have undergone changes many a times. The older generation still visualises a united Punjab that existed during the British rule. The region known as the land of five rivers has been a centre of "Punjabiat . After the partition of the country this Punjab was divided into two Parts the western Punjab became a part of Pakistan and the eastern Punjab became a partof z India. The existing Punjab on the Indian  side is only 13 percent of the united Punjab of the British days, though it was 38 per cent of the erstwhile province after the partition. The area of the existing the Punjab is only 1.53 per cent of the total area of the country Despite this political change, Punjab seems to have expanded rather than shrunk and it appears that besides the two Punjabs" mentioned above, two more Punjabs have taken shape: one of it is spread from Jammu Kashmir to Cape Comorin or even up to the Andaman and Nicobar islands in India, the other is spread over more than fifty countries all over the world. There is  hardly any region in  the world which is   so small but so Pervasive. Living abroad the Punjabis bring prosperity to their villages, towns, state, and the country as a whole. Wherever they go, they influence the socio-economic and socio-cultural life of the place hobnobbing into the local culture.

 The keen desire of the Punjabis  abroad to remain in touch with the Punjab is evident not cnly by the financial contribution which they have generously made available to the organisers of the World. Punjabi Conferences but also by their unmatched hospitality and affection which they have extended at various international meets. Clearly, the Punjabis abroad have a Passion for their cultural heritage and welcome the efforts made in this direction. Here are some suggestions which would go a long way in maintaining the contacts of Punjabis abroad with the Punjabi  Culture or "Punjabiat & their motherland.

 The foremost problem of the Punjabis abroad is their hunger for rich Punjabi culture since they face a cultural vacuum in an alien atmosphere. The feeling of solitariness is more in countries where Punjabis are less in number. I have myself experienced this feeling during my stay abroad particularly on the occasions of "Baisakhi"  "Lohri" ,"Dussehra", "Diwali" and other socio- religious festivals. In order- to overcome this cultural alienation it is essential that" Punjabi Cultural Centres should be set uP at Places having sizeabte Punjabi population. The Punjab Government and the Government of India should help in the establishment of these centres. Besides people living in the Punjab should send special greetings to their  hardly any  in the world which is  of Punjabis abroad with the Punjabi friend and relatives abroad on the occasions of fairs and festivals. They should also give them information Sout how to celebrate these festivals which will enlighten their children about these gay occasions. Iike wise, Punjabi cultural troupes, folk sinEers, theatre groups, and poets should be encouraged to visit these countries to entertain Punjabis living abroad. Our cultural and educational institutions should try to bridge this cultural cleft. The Punjabis living in the U.S.A., the U.K. Canada, Thailand, lndonesia, and the Phillipines etc. have constructed Gurdwaras, Temples and Mosques which also serve as cultural centres for the respective communities.

 Having spent several years outside Punjab I had the occasion to closely observe these migrants. I was in Madhya Pradesh for some time. and found several Punjabi institutions in Jabalpur which celebrate Punjabi festivals with great enthusiasm. Earlier Dussehra was celebrated in Madhya Pradesh without the burning of effigies of Ravana etc. This practice was introduced there by none other than the rollicking Punjabis. Baisakhi, an important festival of the Punjab is celebrated with great pomp and show in Mumbai. Evidently Punjabi festivals are enthusiastically celebrated with tremendous fan fare by Punjabis living in other parts of India as well as abroad.

 Educational institutions too can become catalyst between Punjabis abroad and "Punjabiat". For example, graduates from many educational institutions are serving at various places in foreign lands. If they form associations, they can establish contacts with their resPective institutions. A number of graduates of the Punjab Agricultural University are Working in the U.S.A. A few years ago, they started the American Chapter of the Punjab Agricultural University Alumni Association and today have 130 members. Iike wise, many graduates of Guru Nanak Engineering College, Ludhiana are working in North America and have formed Guru Nanak  Engineering College Overseas Alumni Associaiion. A number of medical graduates from different colleges of Punjab are working. in North America and other parts of the world. if they form similar alumni associations, they can revive links with their parent institutions" These associations can enlighten the members about the progress and problems of their Colleges, Universities which too can feel proud of their old students.

 It is essential that educational institutions in the Punjab should reserve seats for the children of Punjabis settled abroad. Although this practice creates problems for the candidates from the Punjab, yet it fulfils a legitimate demand of overseas Punjabis. Such reservation is necessary to extend educational opportunities to children of Punjabis living in foreign countries. Naturally, they have to incur greater expenses on fees and other facilities but these are still less then the expenses on education in the countries they have migrated to. Furthermore, the overseas Punjabis feel hesitant to expose their wards to a foreign culture in their tender age and are keen to give education in the Punjab itself. Adequate schools with hostel facilities should, therefore, be set up to meet their requirement. This would enable their children know various tenets of Indian Culture and appreciate it.

 A large number of Punjabi scientists, doctors, engineers, and other experts are also working in foreign countries. Whenever they happen to visit punjab they should write to proper education institution in the state which could organise their lectures and hold seminars in order to share their knowledge and experience.

 The overseas Punjabis are not aware of the striking development that has  taken place in the Punjab. It is therefore imperative that they are informed about this progress through the cultural centres. Every Punjabi is proud of the fact that against only 10 lac tons of wheat produced in the Punjab at the time of partition, the production has now reached 92 lac tons. In the same way, we produced only one lae ton of rice in 1950-51 but last year, our production of rice was rnore than 45 lac tons. Very few Punjabis know that Ludhiana has the third highest factory for manufacturing bicycles in the world.

The overseas Punjabis have  shown keen interest in remaining linked with the soil through matrimonial relations. Many Punjabi families come to the Punjab for this purpose only. Many Punjabis who have long been away from the Punjab face many problems in such matters. Matrimonial columns of daily newspapers are also a great help in this direction. Some social institutions should come forward to help and advise in this regard. lf overseas Punjabis have matrimonial relations with people in the State, they would remain linked with the land forever. Another pertinent Problem of overseas Punjabis is sustaining a contact with Punjabi language. Without this, the new generations would lose touch with the Punjab and the Punjabi Culture. The children learn the foreign language in schools and their social circles but they do not learn Punjabi if no one communicates with them in this language. lf they do not know Punjabi, they will fail to appreciate Punjabi culture. lt is not a difficult task, in fact merely a matter of firm determination that the parents use Punjabi in social and family circles there by giving children a chance to know their mother tongue and homeland. lt is a Pity that many Punjabis hesitate to sPeak to one another in their mother tongue. lf talking in a foriegn language is a sign of scholarship avoiding the use of mother tongue is a sign of intellectual slavery. Overseas Punjabis must use Punjabi in their homes if they wish to have perpetual connection with the rich culture of the Punjab. There is hardly any country in the world where people speak a foreign language at home and the Punjabis living outside the Punjab should own Punjabi which is a definite key to the treasure of the Punjab and the "Punjabiat".

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PUNJAB WAITS FOR HUMAN RIGHTS COMMISSION

Thursday, 4 April 2013

PUNJAB WAITS FOR HUMAN RIGHTS COMMISSION

  ln 1950 when the Free India adopted its written constitution its architects made bold claims that it ensured right to life and other fundamental rights where judiciary was independent of the executive. We will be untruthful to ourselves if we do not admit that during the last decade it was an SHO who finally decided whether a boy was a murderer or not. The fact is that the Punjab is a state in the world which respects human rights the least, be it the Naxal days or the Khalistani decade. In accordance with the 1993 Act the government now has a proposal to constitute a Human Rights Commission in Punjab. KULWINDER SANDHU has some reservations over its speedy and effective implementation.

 Official inquiries are often announced to defuse or preempt outrage and quell alternate scrutiny. From the commission to unravel the mystery of Netajis disappearance through the JPC and many other investigations by CBI including disappearance of 2000 Sikh youths between 1988 to 1992 in Amritsar district, the wait for truth to prevail has been long and in most cases futile. Even when the findings finally see the daylight, public interest may have waned. More often the Commission report is never released and thereby no lessons are ever learnt. However the media, the NGOs and the human rights activists have for long stubbornly undertaken the unappreciated Herculean assignment of investigating into various violation cases.

 It seems alt this could change in the Punjab, if we take Prakash Singh Badals promise made sometime back seriously. A more comprehensive and permanent alternative to the existing fact-finding and redressal measures in the human rights domain is in the offing. The Punjab Human Rights Commission, contemplated by the powerful 1993 Human Rights Protection Act, is expected to be notified  soon.

     Its statutory mandate is to  protect the constitutional guarantees  and enforceable international minimum standards of human rights. According to an official spokesman of the Punjab Government, this would be done through an inquiry either suo-moto or on a complaint registered with it regarding violation of human rights, intervention in relevant court proceedings, review of safeguards, recommendations of remedial action, study of human rights instruments, research, awareness, follow up action and encouragement of NGOs. And "such other functions as it may consider necessary for promotion of human rights."

No doubt Badal governments intentions seem to be impressive, but the real question would be whether the PHRC would stand up as a genuine human rights defender or would !t be co-opted by the state to espouse a watered down official version of reality? Skepticism is rife given the experience with existing commissions and bodies. The 1993 Act asks the Chief Minister, Speaker, Home Minister and Leader of the Opposition in the Parliament to get together to nominate the chairperson and members. Truly, PHRC would only be as good as its members. But beyond appointments, the taming or politicisation of this PHRC would not be that easy, as this statutory body has in-built safeguards through the 1993 Act.

 The 1993 Act says that this five- member state commission would be headed bya sitting or retired High Court Judge and have two other Judicial members, giving it a judicial visage. The two other members are required to merely have "knowledge of or practical experience in matters relating to human rights", a condition that your newspaper agent or my talkative barber may fulfill, not to speak of any career politician. Human Rights groups and NGOs have been highly disappointed that there is no representation for human rights experts or activists. For the three honourable judicial members too it is not yet decided whether the necessity of such human rights qualification should be made compulsory or not. Punjab government is silent on this.

The PHRC would undoubtedly draw inspiration from the National Human Rights Commission which though only a few years old, has fearlessly gone about its business as a sort of ombudsman on human rights.  However, there is no reason for the State to be apprehensive about the PHRC, which is conceived neither as a counter weight nor a replacement for the State in the human rights arena. The PHRC would not wave the red flag at the government although it could in a formal partnership emerge as an effective lobbyist working to improve human rights protection.

PHRC demand would be an adequate police staff and administrative, scientific and technical personnel to carry out its functions. This bestows on PHRC both investigative and administrative capability. But despite powers of civil court to summon witness and securing documents, it must assert its willingness to have access to original  records.  Moreover, during  investigations, the commission would have to acquire independent means of thinking, determining facts, stand on its own ground and do plain thinking when necessary.

 With regard to the Commissions jurisdiction, according to a legal expert, there are noticeable limitations. Firstly, it cannot entertain complaints as regards violations which are two years old. This virtually excludes the treatment of cases that had either been hidden or undetected. This is constraining particularly in cases such as torture or disappearance. Secondly, the commission cannot visit jails or any other institution (including refugee camps) under the control of the Government, without intimation to the State-Government. Adequate notice for cover-up is of concern in the critical matters.

 The strength of PHRC would be in its mandate for the follow uP measures on its findings. Its reports are not onty to be published, but have to be laid down before the legislature. The only thing clear is that it will have to be taken as seriously by politicians and bureaucrats and should be equally effective. Besides PHRC would have to demonstrate whether it sees itself merely as a fire brigade or as a pro-active institution that can meet problems upstream and Provide a vision and confident. Much would depend on how it complements and fosters human rights activism.

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