JAITO MORCHA, the name given to the Akali agitation for the restoration to his throne of Maharaja Ripudaman Singh ofNabha, a Sikh princely state in the Punjab. The Maharaja had strong pro-Akali sympathies and had overtly supported the Guru ka Bagh Morcha and donned a black turban as a mark of protest against the massacre of the reformists at Nankana Sahib. His contacts with the Indian nationalist leaders and involvement in popular causes had irked the Britishgovernment. On 9 July 1923, he was forced to abdicate in favour of his minor son, Partap Singh.
SIKH GURDWARAS ACT, 1925, legislation passed by thePunjab Legislative Council which marked the culmination of the struggle of the Sikh people from 1920-1925 to wrest control of their places of worship from the mab-ants or priests into whose hands they had passed during the eighteenth century when the Khalsa were driven from their homes to seek safety in remote hills and deserts. When they later established their sway in Punjab, the Sikhs rebuilt their shrines endowing them with large jagirs and estates.The management, however, remained with the priests, belonging mainly to the Udasi sect, who, after the advent of the British in 1849, began to consider the shrines and lands attached to them as their personal properties and to appropriating the income accruing from them to their private use. Some of them alienated or sold gurdwara properties at will.
SIKH GURDWARAS ACT, 1925, legislation passed by thePunjab Legislative Council which marked the culmination of the struggle of the Sikh people from 1920-1925 to wrest control of their places of worship from the mab-ants or priests into whose hands they had passed during the eighteenth century when the Khalsa were driven from their homes to seek safety in remote hills and deserts. When they later established their sway in Punjab, the Sikhs rebuilt their shrines endowing them with large jagirs and estates.The management, however, remained with the priests, belonging mainly to the Udasi sect, who, after the advent of the British in 1849, began to consider the shrines and lands attached to them as their personal properties and to appropriating the income accruing from them to their private use. Some of them alienated or sold gurdwara properties at will.
No comments:
Post a Comment