User:Paki.tv
This user is Psychoactive Kinetic International Transversal
hi, this is notes for paki.tv
1842 1936
In 1941 a miners` conference was called by the Transvaal Provincial Committee of the African National Congress. The conference was supported by Paramount Chief of Zululand and trade unions.[1]
It was here that the African Mine Workers` Union came into being and elected a committee under the presidency of J. B. Marks, who was also soon afet elected President of the Transvaal African National Congress.
The strike, by mine workers of Witwatersrand started on August 12, 1946 and lasted around 1 week. The strike was attacked by police and over the 1 week, at least 1,248 workers were wounded and at least 9 killed.
At first the union was not recognised by the Chamber of Mines but after sustained pressure for better wages and conditions, Prime Minister, Field Marshal Smuts, announced some piecemeal increases improvements in conditions while at the same time issuing War Measure No. 1425 - banning gatherings of more than twenty people on mining property without permission.
Despite union oficials being arrested in 1944 at a meeting in Witwatersrand and in Springs a conference was held in May 1946 which decided to approach the governemnt with demands for a ten shillings a day wage and other improvements - or to take strike action.
In August 1946 an open air conference was held in Newtown Market Square as no hall where Africans could hold meetings was big enough to accommodate those present and the decision to strike was taken.
Bloody Tuesday
The police attacked the workers with batons, bayonets and gunfire outside the mines and in the mines when forced to work.
Police brutality reaced a bloody climax on a peaceful march from the East Rand to Johannesburg on Tuesday, 13 August. Police opened fire on the procession and a number of workers were killed.
This lead to the Transvaal Council of Non-European Trade Unions (CONETU) calling a general strike in Johannesburg on Wednesday, 14 August. CONETU called a meeting at Newtown Market Square the next day which was banned by the Riotous Assemblies Act. This meeting was also attacked by police with guns and bayonets.
During the week workers and leaders of the ANC, the Communist Party, the Indian and Coloured Congresses and the trade unions were arrested, tried, imprisoned and deported.
Dr. A. B. Xuma, President-General of the African National Congress, joined a delegation of the South African Indian Congress (SAIC) sent to the 1946 session of the United Nations General Assembly when the question of the treatment of Indians in South Africa was raised by the Government of India. He, together with the SAIC representatives - H. A. Naidoo and Sorabjee Rustomjee - and Senator H. M. Basner, a progressive white "Native Representative" in the South African Senate, used the occasion to appraise Member States of the United Nations of the strike of the African miners and other aspects of the struggle for equality in South Africa.
Dealing with this visit the ANC, at its annual conference from December 14 to 17, 1946, passed the following resolution:
"Congress congratulates the delegates of India, China and the Soviet Union and all other countries who championed the cause of democratic rights for the oppressed non-European majority in South Africa, and pays tribute to those South Africans present in America, particularly Dr. A. B. Xuma, Messrs. H. A. Naidoo, Sorabjee Rustomjee and Senator H. M. Basner, for enabling delegates to the United Nations to obtain first-hand information and data which provided the nations of the world with reasonable grounds for passing a deserving judgment against the South African policy of white domination.
"Conference desires to make special mention of the Council for African Affairs for its noble efforts to defend fundamental human rights..."(9)
When the Native Representative Council adjourned, the Prime Minister, Field Marshal Smuts, met members of the Council and outlined new proposals to end the deadlock. Among his proposals was "a form of recognition" for African trade unions. However, he made it clear that such recognition would not include African mine workers: their affairs would be dealt with by an Inspectorate functioning under the Department of Native Affairs.
After considering this proposal, the Councillors stated:
"It is asking for too much to expect the African people to believe that this new Inspectorate, whatever the grade of officers appointed, will make a better job of protecting the interests of the mine workers than the Inspectorate has done in the past. The African mine workers demand the right to protect themselves through the medium of their own recognised and registered organisations." (10)
In a statement on May 11, 1947, on the Council's decision to adjourn, Dr. A.B. Xuma reiterated the demand of the ANC for "recognition of African trade unions under the Industrial Conciliation Act and adequate wages for African workers, including mine workers". (11)
The brave miners of 1946 gave birth to the ANC Youth League's Programme of Action adopted in 1949; they were the forerunners of the freedom strikers of May 1, 1950, against the Suppression of Communism Act, and the tens of thousands who joined the 26 June nation-wide protest strike that followed the killing of sixteen people during the May Day strike. They gave the impetus for the 1952 Campaign of Defiance of Unjust Laws when thousands of African, Indian and Coloured people went to jail; they inspired the mood that led to the upsurge in 1960 and to the emergence of Umkhonto we Sizwe (Spear of the Nation) - the military wing of the African National Congress.
(1) From "Notes and Documents", No. 21/76, September 1976
(2) Alex Hepple, South Africa - A Political and Economic History. London: Pall Mall Press, 1966.
(3) E. Roux, Time Longer than Rope. University of Wisconsin Press, p. 335.
(4) Annual Reports of the South African Government Mining Engineers
(5) "The Impending Strike of African Mine Workers", a statement by the African Mine Workers' Union, August 1946
(6) Guardian, Cape Town, August 9, 1946
(7) Ibid.
(8) Ibid.
(9) The Council on African Affairs, led by Paul Robeson, Dr. W. E. B. DuBois and Dr. Alpheus Hunton, American black leaders, greatly assisted the delegation during its visit.
(10) Gwendolyn Carter and Thomas Karis, From Protest to Challenge, Vol. II, p. 257. Stanford: Hoover University Press, 1973.
(11) Ibid. p. 258.
'A Distant Clap of Thunder' - 40th Anniversary of the 1946 Mine Strike (1986)
info to add from:
- death of moro
- Bound for America: The Transportation of British Convicts to the Colonies, 1718-1775 by A. Roger Ekirch
- sidereal/ khemetic calendar sidereal time
surrealism sources:
http://www.artscope.net/VAREVIEWS/ChicagoSurreal0702.shtml http://www.mmoca.org/news/InDepth.html
Alipore bomb case Delhi conspiracy case Lahore conspiracy case Lahore bomb case Banaras conspiracy case Meerut Conspiracy Case
Revolutionary movement for Indian independence Indian independence movement
Savarkar
recent changes to Afghanistan pages: http://en.wikipedia.org/enwiki/w/index.php?title=Special:Contributions&target=172.200.186.73
need to have standardised translation/transliteration of page names. eg we prefer Hezbi Wahdat to Hizb-e-Wahdat and Shiah not Shi'a
- to cross reference with english translation
- to cross reference with urdu and fars (persian) pages
see university of openess http://uo.dczn.net http://uo.theps.net
???? gangs in England London street gangs Quality Street gang
note on G M Syed
An article for Syed Saeen already exists at G. M. Syed. That article is far more detailed to this one, and therefore this one G M Syed should be deleted
 | This user participates in WikiProject Melanesia. |
Situation:
Analysis-situ
Situlogy
Paulo Freire in Pedagogy of the Oppressed, uses ‘situation’, coded-situation and Alvaro Viera Pinto’s ‘limit-situation’ (Consciencia e realidade nacional (rio de Janeiro 1960).
Solomon
Ref: A Socio-political Pressure Group: A Study of the Moro Movement of Guadalcanal, Tarcisius K. Tara
Active 1944 to 1952
Started on Malaita and later spread to Santa Isabel, Guadalcanal and San Cristobal (Makira) and the islands to the east. Its ideas did not find many supporters in the Western islands of Chouseul, Vella La Vella, New Georgia groups.
Where the movment was successful, new villages and communities were formed, eg in 1946 – 47, new villages at Maniwiriwiri and Arohane on Makira were formed by Maasina Ruru. These villages were different from the older forms of family villages, in that they were larger communities of peoples from different families brought together in unity with the principles of the movement… similar to in the later Moro movement.
The villages were organised under District Chiefs, Passions and village councils. Taxes were collected and a fund for the legal defence of the movement was created in all MR areas. This brought them into direct conflict with the Protectorate Government, as MR people were encouraged not to pay taxes to the government, but to contribute to MR organisation instead.
…
The 9 Alaha (leaders) of the movement were arrested on Malaita an taken to Honiara on Guadalcanal. Here there influence only grew. They were put to work and were the builders of the original city of Honiara, which then became the capital of SI.
After some while in captivity, they were removed to a separate island prison.. ???check locations!!!!
On Guadalcanal, Maasina Ruru ideas were embraced firstly by thje people of Marau Sound. The Marau people , who speak Are Are language were recent migrants from the Are Are districts of Malaita, living on the cluster of islands, and adjacent villages on the mainland, at the eastern tip of Guadalcanal.
In 1953, the Malaita Native Council was formed. However, in other parts of the Solomon Islands there was resistence to the formation of such councils by the Maasina Ruru movement. In Guadalcanal for instance, Marau people and Maasina Ruru members from villages on the Weather Coast, around 20 miles to the west in the Veuru Moli subdistrict, lead by Labina and Ludovic Lui, from Longu and Telise subdistricts, ( Tasi Mate= dead sea= north side, Tasi Mauri = active sea=south side, ie weather coast/ south side of the island) to resist the formation of the Guadalcanal Council by the Colonial administration.
A formal request was made jointly by Marau and Veuru Moli peoples for the protectorate officials in April 1954 to form an independent couns=cil and In 1954 the Marau Hauba Council was formed in east Guadalcanal . However the council was very short-lived and was officially disbanded on 1st February 1958.
Influences
Maasina Ruru has been credited with influencing the later Moro Movement which was similar in outlook and organisational structure. When the Marau Hauba Council was disbanded in Guadalcanal, many of the concerns and characteristics were carried on into the Moro Movement, especially in the Veuru Moli area. Positions such as “Duties” and “clerks” are found in both movements. Both emphasised payment of taxes or contributions from members; the establishment of large villages, planned social services such as schools and farms; a recognition of “custom”; and for customs to be codified, recorded and written down. Both have an expectation of cargo, stocks and material wealth.
The name Maasina is also used in the Maasina Malaita Forum ??? of Isatabu/ Guadalcanal today.
Moro Movement
The aim of the moro movement has been described as “Sai lima horohoro tuali” – “Putting lands together in living as before”. A national movement for social economomic and political improvement using co-operatives economic enterprises in combination with a regard for custom and tradition in order to synthesise a new social order.
the Marau-Hauba Council on Guadalcanal, became destabilised in 1956, while a ‘back to custom’ movement was gaining strength, centred in the south east coastal areas and on the villages in the Suta area – on the northern side of the interior mountains. At Makaruka and Veuru Moli, Pelise Moro started to mobilise people around stories of original creaton and a return to the use of name Isatabu instead of Guadalcanal. However as the movement rose, the Marau-Hauba council was replaced by the Guadalcanal Council.
Pelise Moro
Was born in Makaruka village, ISatabu (Guadalcanal), ut much of his childhood was spent in his mothers village in Suhu, east of Makaruka. According to Dominic Alebua, Moro’s ancestors come from Nabua village, in the inland Areata area, in Talise. He is the descendent of a woman taken to Makaruka as a Checka (slave). After his mothers brother died, Moro inherited their land. Moros father Tavoruka was a ‘Bigman’ in Makaruka who held hereditary ritual powers to calm seas, make torrential rain abate and promote the fertility of the yams and taro. Moro learned these skills and inherited them when his father died in 1961. He was baptisd a Roman Catholic by Fr. Jean Boudard but did not attend missionary school and is illiterate. In 1962 he married a girl from an inland village. They had 2 children – a son and a daughter.
Vision and Power
In 1956 Moro and some men from Komuvaolu, Makaraku, Bokasughu and Nagho went to Korasaghulu reef to stop men from Wanderer bay and the Weather Coast from fishing for trocus shells, as the Moli peoples had claimed ownership of this reef. Upon his return Moro became very ill while at Lauvi Point, where he fell while chasing the Chacha (The Eagle). Moro fell into a deep coma and was even presumed dead. However he recovered consciousness after a few days although he did not fully recover for many months. Moro has also said that during this time he was somewhat mentally ill. After he had recovered, however, Moro had aquired the ability to know who had stolen anything, who performed sorcery, and who was guilty of possessing ‘Vele’ or ‘Piro’. It was at this time also that he began to recount the story of the origin of Guadalcanal. Moro has said that during his illness he had a visit:
“I saw a bird but it was a man. At first it was a bird, it came out of some swirling dust like that behind a truck on the roads of Honiara. The bird changed into a man who spoke and instructed. You must do the things I tell you. Everything in this land and sea belongs to you. You must ignore all those who scoff or tell you not to do it. The things you should start is an association (Kampani, pidgin English for company) to make money All the things that are yours should be used, ot allowed to stand unused or to be exploited by others. Your people own it and control it.”
After his recovery, Moro began telling of his vision and large numbers came to hear it. The stories and visions were written down by members of the movement. David Valusa is one of the main recorders and translators of the movement. He recorded Moro’s stories and they are kept at Makaruka, at the headquarters of the Moro Custom Company.
The most important document is the creation story of Guadalcanal, “The story of what our ancestor in the beginning of the island Isatabu.” About how Ironggali created the island of Isatabu (Guadalcanal). Ironggali is a spirit or god which lives in the air. When it came to the water it was called Isobotua – ie ‘sitting on water’ or ‘floating leg’. Isobotua created the island and the life upon it: first 2 dos Laula (m) and Lauili (f) and then 2 humans: Kaputua and his sister Lavegauna. This text goes on to give the establishment of the four main descent groups or tribes of Qaravu, Manukiki, Koinahao and Lasi.
Another document is the “Custom Company Makaruka and History of the Island Isatabu and its Paramount Chiefs.” This document claims Moro as the paramount Chief in the line of Tuimauri, giving him absolute right to the land of Guadalacanal 9Isatabu) as granted by the creator and original ancestoral chief Ironggali. The importance of economic transactions and boundaries (district borders) are given value and the document repudiates waste and the concept of Public Land. This was against the Protectorate Government which which declared land not occupied by the people as waste and public land.
Areas:
Moro as paramount chief had responsibility over the District Chiefs. In 1965, Davnport records 8 districts and their councils: Veuru Moli, Babuli of Makaruka, Longgu district, Ngelea of Purepure and Okimo of Uma, Talise disricts, Manu of Ngalitahaverona, Koleuladistrict, Revele and Seve of Valechomara, Suta district, Sakelua and Rupo and Lau district, Manevacha of Vironggono. These districts were the ground support and area of the Moro movement.
Organisation
Since some of the prominent leaders of the Moro Movement were also leaders in Maasina Ruru and there are organisational similarities. Joseph Qoraiga and Ludovic Lui of Nagho who had ‘duties’in Maasina Ruru, later becae ‘village leaders’ (Taovia ni Vera) in MM. In the village areas there are men designated as ‘duties’. They act as messangers, collectors and general adis and contacts to Moro. They are sometimes refered to as a Passion ( a pidgin work meaning way of doing things) apart from their jobs as duties they are also responsible for ensuring trhe village rules and norms are adheresd to . A Passion has under himacontingent of ladies called ‘Daki Nonoro’ whose work is to look after visitors.
Another similarity between the 2 movements is the organisation of followers or members into large communal villages. Before this people lived in small villages comprising family members and close relatives. In these viallages there is a Luma – a guest house to accommodate visitors. There is also a Tabu House set aside for meetings and ceremonies such as healing rituals. The biggest tabu House is the Custom House at Makaruka which is the HQ of the movement. This house stored valuables such as shell money baskets, traditional artefacts and other objects of significance in the history of Isatabu.
The Collection and the Census
Sums of money were collected from followers at the orders of Moro, through the ‘census’. One shilling was called for to aid the cause. In addition to the census contribution, a ‘collection’ was also instituted. This is one pund from each adult male and 10 shillings from each adult female.Another contribution was in shell currency which is kept at the House of Antiquities at Makaruka.
The movements financial worth in 1990 was estimated at between 20 – 30 thousand SI Dollars, including the value of the shell money. There has never been any attempt to use of bank this money though. It is owned by Moro who does not use it either. Aluvial gold is also given free by followers to Moro.
With some of the money collected, some relatively large scale commercial endeavors were begun, including stores at Makaruka, a piggery, a plantation, a school and even a taxi in in Honiara. Most of these ventures have collapsed.
The panning of alluvial gold was also encouraged activity for members of the movement. This brought them into direct conflict with the large mining companies. However, most of the land owners where the mining companies operate in Central Guadalcanal, are also Moro Movement members and so are benefiting from the mining.
Social and cultural activities
The movements supporters gathered in large numbers at Makaruka for meetings of the entire group or for feasts. During these feasts, most but not all whould wear traditional dress: fibre skirt for women and tree bark or ‘Kabilato’ for men.
Other activities include the collection of traditional artefacts and ‘sacred stones’ to be kept at the House of Antiquities. Traditional artefacts include carvings, traditional tools such as stone axes and weapons. The collection of ‘sacred stones’ was very frenetic during the 1970s. The stones were brought from the Offering Alters of ‘Peo of the different clans of the movement. The Peo signify the ownershipo of the land by the clan who owns a peo in the area. They were collected in the HoA. These activities were opposed by the Roman Catholic Church in the area who said that the stones were associated with spirits of ancestors and were being worshipped. While Sio Bubuli claimed that the stones were kept as souvenirs or mementoes just like the Church keeps objects such as the Eucharist. Ben Magore who looked after the House in the 1980s 90s stated that the stones are being kept until Moro releases the stones’ stories and histories. This future time will depend upon Moro and the members of the movement.
The movement, like Maasina Ruru also had factions of cargo cult behaviour. In 1965, Diki Valerago and Pada Valebaibai in the Suta area went to Koleula and told people to await cargo from America. Sio Bubuli, Moro and others were against this activity.
Recent developments
After the 1977 general elections, David Valusa of the MM was elected into the National Parliament. It was a bigger achievement of the movement and great boost when Valusa lead the country into independence. On July 7 1978. In Honiara, the Movement were invited to put on a cultural show at eh independence ceremonies.
After independence, Valusa was an important figure in the movement but when Ezekiel Alebua from the anti-moro area of Avuavu was victorious in the 1980 election. From 1980 – 84, Alebua gained favour in the movement by helping Moro m villages, for example water supply to Makaruka and Komuvaolu, and a Copra Buying Point at Haimarao inc Longgu and Nago villages. Provincial Fisheries were improved at Marau. In 86 when EA was elected PM. Gaena alu Movement
In September 1985, Chief Moro and his supporters celebrated 3 decades of the movement at Turarana, by taking a new name. The celebrations were attended by many guests including government officials, the British High Commissioner Mr. Stansfield and his wife.
The new name is defined differently by different people. Some refer to the Octopus with 8 hands, others the 8 rays of the sun. Most people still use Moro Movement.
Anujman Mazareen Punjab (AMP)
The Tenants Association of Punjab.
The AMP movement represents around 100,000 peasants in the Punjab area of Pakistan, who work and live on Pakistan government and military owned land, managed by the Punjab Seed Corporation.
The peasants have been working he land since 1900, under the British Raj government, mostly under a crop share agreemtnt. This agreement continued to independence.
In 19.. the military and the government of Pakistan imposed a cash rent on the farm land, which the peasants tried to resist.
There has been a dispute between the military who own the land and the peasants which ha lead to the military attacking, imprisoning and killing various members of AMP.
The Chairman Younis Iqbal and others were arrested in 2001. At the time of their arrest another faction was brought forward, supported by the Peoples Rights Movement.
Immigration Detention
Nice work cleaning up the page but why delete 'deaths in detention' and Ukraine sections? I've reverted the deletions for now. Paki.tv 00:34, 28 August 2007 (UTC)
- Because it is unreferenced. I just hate unreferenced material - reliability is Wikipedia's biggest criticism, and WP:RS is one way to fix that. Better a small amount of quality, than huge amounts of potential rubbish. If it is really notable, I am sure a reference isn't hard to find. Regards --Merbabu 00:35, 28 August 2007 (UTC)
Savin
The leonid Savin page has been deleted. Unfortunately I did not have it on watch to do anything about it.!Harrypotter 19:17, 12 September 2007 (UTC)
 |
Jhulelal (Sindhi झुलॆलाल्) is the Asht Dev (Sanskrit: इश्टदॆव Ishta-deva) (community God) of Sindhi people. His Birthday Cheti Chand second date of the Chaitra month, is auspicious for Sindhis and is celebrated the world over with traditional pomp and gaiety.
History
The legend of Jhulelal, the river deity, has its historical or semi-historical beginnings in Sind, an erstwhile province of united India and now a state of Pakistan. During the days of Sapt-Sindhu (land of seven rivers), the mainstream Sindhu and its tributaries were considered life-givers to the people who lived on its banks and drew sustenance from its waters. It was precisely the lure of plentiful water that brought invading hordes of Islamic rulers from the neighbouring Arabian Kingdoms to Sind and India. In the 10th century A.D. Sind came under the rule of Samras. The Samras being converts from Hinduism to Islam were neither bigots nor fanatics. However, there was no exception in the Sumra region. Being far away from its capital, Thatta maintained its separate identity and influence. Its ruler Mirkshah was not only a tyrant but also a religious fanatic. And as in the wont of many a tyrant, Mirkshah too was surrounded by sycophants. These friends advised him one day: "Spread Islam and you will be granted jannat or eternal bliss after death."
Swayed by the promise, Mirkshah summoned the panchs (representatives) of the Hindus and ordered them : "Embrace Islam or prepare to die". The terrified Hindus begged Mirkshah for time to consider the shahi firman or royal edict. The pompous Mirkshah relented and agreed to give the desperate Hindus forty days to plead with their God.
Faced with imminent death, the Hindus turned to Lord Varuna, the Lord of the River, to come to their aid. For forty days, they underwent penance. They neither shaved nor wore new clothes, praying and fasting and singing songs in the praise of Lord Varuna. They beseeched him to deliver them from the hands of their persecutor.
On the fortieth day, a voice was heard from Heaven: "Fear not, I shall save you from the wicked Mirkshah. I shall come down as a mortal and take birth in the womb of Mata Devki in the house of Ratanchand Lohano of Nasarpur". After forty days of Chaliho, the followers of Jhulelal even today celebrate the Chaliho Saheb occasion with festivity as Thanksgiving Day.
The oppressed Hindus now anxiously awaited the birth of their deliverer. After three months, the second tithi of Asu month, they got confirmation of the news that Mata Devki has indeed conceived. The River God has incarnated himself in her womb. The Hindus rejoiced and praised the Lord.
On Cheti Chand, two tithis from the new moon of Chaitra, Mata Devki gave birth to a bonny boy, a miracle hailed the child's birth. The baby opened his mouth and behold! there flowed the Sindhu with an old man sitting cross-legged on a pala fish. The pala fish as everyone knows is a fish which always swims against the current.
To welcome the newborn avatar, unseasonal clouds gathered and brought down torrential rains. The child was named Udaichand (Uday in Sanskrit means moon-beams). Udaichand was to be the light in the darkness. An astrologer who saw the child predicted that he would grow up to be a great warrior and his fame would outlive the child. Udaichand was also called Uderolal (Udero in Sanskrit means 'one who has sprung from water'). Inhabitants of Nasarpur lovingly called the child Amarlal (immortal) child. The cradle where little Udero rested began to sway to and fro on its own. It is because of this that Uderolal became popularly known as Jhulelal or the swinging child. Soon after the child's birth Mata Devki died. A little later Ratanchand remarried.
News of the birth of the mysterious child reached Mirkshah who once again summoned the Panchs and repeated his royal threat. Hindus, now quite confident that their saviour had arrived, implored him for some more time informing him that their saviours was none other than the water god himself. Mirkshah scoffed at the very idea of a child saving the Hindus. "Neither am I going to die nor are you, people going to leave this land alive", he jeered. "I shall wait. When your saviour embraces Islam, I am sure you will also follow suit." With this remark, the haughty Mirkshah threw a challenge to his Hindu subjects.
The maulvis pressed Mirkshah hard not to let the Hindus of the hook. But the very thought of the child proving more than a match for him amused the conceited ruler. He therefore told the maulvis to wait and watch. As a token precaution, he asked one of his ministers Ahirio, to go to Nasarpur to see things first hand, Ahirio did not want to take any chances. So he took along a rose dipped in deadly poison.
At the very first glimpse of the child, Ahirio was astonished. He had never seen a child so dazzling or more charming. He hesitated, then mustering courage proferred the rose to the child. The child gave a meaningful smile while accepting the rose. He then blew away the flower with a single breath. The flower fell at Ahirio's feet. Ahirio watched stupefied as the babe changed into an old man with a long beard. All of a sudden the old man turned into a lad of sixteen. And then he saw Uderolal on horseback with a blazing sword in his hand. There were row upon row warriors behind him. A cold shiver ran down Ahirio's spine and he bowed his head in reverence. "Have mercy on me Sindhu Lord", he prayed "I am convinced".
On his return Ahirio narrated the miraculous happening to Mirkshah. But Mirkshah was not convinced. He hardened his heart even more. "How can a little baby turn into an old man?", he mocked. "It looks like you have been fooled by simple magic." But in his heart, Mirkshah was afraid. That night he dreamt a dreadful dream. A child was sitting on his neck. The vision changed to an old man with a flowing beard. And again to a warrior with a drawn sword confronting Mirkshah on the battlefield. Next morning Mirkshah called for Ahirio and gave him orders to counter the threat posed by the child. Ahirio, however, advised Mirkshah not to rush matters.
Meanwhile, the child Uderolal grew in stature and spirit performing miracles and comforting the sick. Residents of Nasarpur were fully convinced that God had come to save them. Uderolal also received the Gur Mantar of Alakh Niranjan from Goraknath.
To earn money for the family, Udero's stepmother would send him to the market to sell baked beans, Instead of going to the market, Uderolal would go to the banks of the Sindhu. There he would distribute half of the beans among beggars, the poor and the sadhus. The other half, he would offer to the Sindhu. He would them spend the rest of the speaking to little children and the elderly about spiritual wealth. In the evening when it was time to go home, Udero would fish out from the river a container full of fine quality rice. This he would take home and give it to his step mother.
Growing suspicious about her step son's behaviour, the step mother one day dispatched Ratanchand to follow him. When Ratanchand witnessed the miracle, he bowed to Uderolal from a distance and accepted him as the Saviour.
Mirkshah on the other hand was being pressurised by the Maulvis to bring Hindu infidels into the fold of Islam. They gave him the ultimatum. "Order the Hindus to convert or be branded as associate of kafirs." Fearing the wrath of the clerics, Mirkshah decided to meet Uderolal face to face. He asked Ahirio to arrange for a private meeting with Udero.
Ahirio who had in the meantime become a devotee of Daryashah, went to the banks of the Indus and pleaded with the water god to come to his rescue. To Ahirio's amazement, he saw the same old man with a white beard floating on a pala fish. Ahirio's head bowed in adoration and he understood that Uderolal, the water god, was in fact the other form of Khwaja Khidr. Ahirio then saw Udero leap onto a horse and gallop away with a sword in one hand and a flag in the other.
Udero appeared before Mirkshah and explained to the stubborn ruler: "Whatever you see around you is the creation of only one God, whom you call 'Allah' and the Hindus call 'Ishwar'." The maulvis urged Mirkshah not to pay any heed to the infidels's talks and to arrest him. Mirkshah dithering as usual ordered his soldiers to arrest Udero.
As the officials of the court moved towards Udero, great waves of water leaped forth inundating the courtyard and crowning Mirkshah and his courtiers. Fire too broke our and the palace was consumed by the flames. All escape routes were sealed. Udero spoke again, "Mirkshah, think it over. Your God and mine are the same. Then, why did you persecute my people?"
Mirkshah was terrified and begged Udero, "My Lord, I realise my foolhardiness. Please save me and my courtiers." All at once the water receded and the fire died away. Mirkshah bowed respectfully and agreed to treat Hindus and Muslims alike. Before they dispersed, Uderolal told the Hindus to think of him as the embodiment of light and water. He also told them to build a temple in memory of transformation of Mirkshah. "Day in and out", he said "light a candle in the temple and always keep available water for daat (holy sip)".
Uderolal named his cousin, Pagad, as the first Thakur (Priest of the religious sect that believes in water god. Pagad followed Uderolal wherever he went. Uderolal gave seven sysmbolic things to Pagad. These seven from the essential elements of the Daryahi sect. Uderolal asked Pagad to continue the sacred work of building temples and spread the message.
Selecting a place near village Thijahar, Uderolal gave up his earthly form. Both Hindus and Muslims were present in the large number to witness this mysterious happening. Mirkshah's representatives were also there. No sooner Uderolal's soul left his body, they took charge and wanted to build a 'Turbat' or 'Qaba" at the site according to the dictates of Islam. The Hindus wanted to erect a 'Samadhi' according to Hindu custom. While the debate regard, heavy rains came down a voice said: "Behold! You shall make my shrine acceptable both to Hindus and Muslims. Let its one face be a temple and the other a Dargah (Shrine). I belong to all of you."
Jhulelal continues to be the unifying force and the centre of all cultural activities of the Sindhi community. The word Sindhi is derived from the river Sindhu (now in Pakistan)." When Sindhi men venture out to sea their women pray to him for their safe return. They offer the Lord prasad of akha, a sweet made from rice, ghee, sugar and flour. Sindhis all over the world greet each other with "Jhulelal Bera-Hee-Paar". Jhulelal was a great Saint.
Hindu deities and texts | ||
|---|---|---|
| Gods |  | |
| Goddesses | ||
| Other deities | ||
| Texts (list) | ||
+External Links=
References
([[{{{1}}} talk:{{{2}}}|T]]·[{{fullurl:{{{1}}}:{{{2}}}|action=edit}} E]·[{{fullurl:{{{1}}}:{{{2}}}|action=history}} H]·[[Special:Whatlinkshere/{{{1}}}:{{{2}}}|L]]·[[Special:Recentchangeslinked/{{{1}}}:{{{2}}}|R]]) [[{{{2}}}]]
Category:Hindu gods Category:Sindhi people Category:Hindu revivalists
- ^ THE AFRICAN MINERS' STRIKE OF 1946 by M. P. Naicker http://www.anc.org.za/ancdocs/history/misc/miners.html