We had a great day at the Gurdwara talking to the sangat who visited our fairtrade stall.

Here are some of the pictures to show you the range of products you can try.

We talked about Guru Nanak with the kids that Guru Nanak was the true fair trader.

 Members of the British Sikh Women Organisation promoting the fairtrade fortnight 2008.

Read and see more on the below link.

http://www.sikhiwiki.org/index.php?title=Hola_Mohalla#Anandpur

 Below is a message from a fair trader and the link to the some debate. You can go the Fair trade foundation website to find out more about the movement.

Barbara Crowther <Barbara.Crowther@fairtrade.org.uk>

Dear Fairtrade Towns friends

I hope you are all having the most fantastic Fairtrade Fortnight.

I know that many of you saw the debate between myself and Ceri Dingle of WORLDwrite on Channel 4 news last Saturday. If you didn’t but would like to watch it, you can do this online at the following link –just click on ‘watch the report’.

http://www.channel4.com/news/articles/business_money/a+sweet+deal+from+tate++lyle/1638347

At the end of 2006 it looked like I was going to have a lot of time on my hands, as I was made redundant, and also had less voluntary work. This made me write two articles under the title ‘My Sikh intentions for 2007’, setting out my programme for the new year.  

Amongst other things I was planning to organise a group walk in the high Himalayas and was considering making a start with a proper translation of the Guru Granth Sahib (not on my own). Whether God did not agree with me or whether She/He just had different ideas I do not know. Before the first month of 2007 was over I was offered a contract by the agency promoting multi-faith support for students in colleges, and Slough REC offered me more ‘casual’ work. 

I now look back to a very busy and satisfactory 2007, in spite of the fact that none of my schemes came to fruition. I am not worried about not having organised our walk in the Himalayas, and although I know I can make a contribution to a new, more accurate and more poetic translation of the Guru Granth, I have no illusion that such a project depends on me. 

There is one project that still is important to Satnam Kaur and I. We think that there is a great need for a training programme for people who plan to take amrit or who have just taken it. Obviously amritdhari Sikhs should be familiar with Guru’s teachings and the Rahit Maryada, but we also wanted to teach the beginnings of kirtan, gatka, how to recite gurbaní and how to do gurbaní víchár.  

We also hoped to involve the candidates in social work, making sure that they understand that simran needs to be combined with seva and that seva is not just done in the Gurdwara. Sarbat dá bhallá, for the welfare of all ! 

We hoped to organise amrit sanchár with panj piaré who all work hard to practice Guru’s teachings, and who are not selected on the basis of their age, caste, ethnicity or gender.   

When I took amrit I was given instructions on the colour of my turban, how not to cover my head with a towel after taking bath, how to change my kacchera, about the three kurehat, but nobody talked to me about the loving relationship with God, nobody told me to see God’s presence in all, and although we were told to do simran on mul-mantr and gur-mantr, what meditation was really about was not discussed. My panj piaré also told us not to take food from non-amritdharis, which I have never accepted, as I strongly believe that this is anti-gurmat. 

If there are Sikhs out there who are willing to help us with this programme in 2008, we might still achieve it, in spite of being very busy !

The Khalsa was created to serve all, to fight against injustice, to defend the defenceless. In that light, what contribution can the Khalsa make in 2008 ? I am not going to try to give an exhaustive list, I am just suggesting some ideas that came to my mind. Obvious the list is a result of the areas of activity that I am interested in, but the underlying idea applies to all. 

• Standing up for the right of the Sikhs to be Sikhs & Khalsas. This is not necessarily our first priority, but it has to be done. We should more often link with other communities having similar problems about beards,  head-cover or other ‘religious symbols’.
• Supporting other nations/ethnic groups that are denied their rights or get a raw deal in our society. For instance Nagas and Dalits in India or Gypsies and Travellers in the UK.  
• There are tensions between religious and ethnic communities in this country and in others where Sikhs live. We are uniquely positioned to help overcome prejudice and to point to universal values that can be shared with all. 
• The world is running out of resources because of our greed and over-population. Sikhs should be in the forefront of the campaign for a simpler life, for reusing, and for using less. Sikhs should be in the forefront of the campaign for responsible parenthood where families on average have no more than 2 children. I am not in favour of the forceful way this problem is tackled in China. Note that in India the birth-rates go down in the wealthier states, and remain high in poverty stricken states like Bihar and Orissa. 
• The above is closely linked to the problem of global warming. There always have been fluctuations in the earth’s temperatures, but at the moment we are changing the world into a hothouse, which will lead to more unpredictable weather patterns and rising sea levels. There will be both droughts and floods and countries like the Netherlands, Bangla Desh and low islands in oceans will disappear.
• Do not forget the small stuff right next to you. Treat your family members and neighbours with respect and be helpful to them. Greet the people you meet in the street in your local area. When you use your car less and walk more you will be amazed how many people you will get to know. You can campaign with the people in your neighbourhood, for instance for safer pedestrian crossings, better public transport, and against too many cars using your residential road as a shortcut. 

A Sikh, a Khalsa is no couch potato. A Sikh, a Khalsa does not live for maya alone. A Sikh, a Khalsa does not just give her/his daswant but also her/his time to the community. A Sikh/a Khalsa serves all, not just fellow Sikhs or fellow Panjabis. Being a Khalsa was never meant to be easy, being a Khalsa is the ultimate challenge.

Arbd nrbd DuMDUkwrw ]arabadh narabadh dhhu(n)dhhookaaraa ||For endless eons, there was only utter darkness. 

Drix n ggnw hukmu Apwrw ]dhharan n gaganaa hukam apaaraa ||There was no earth or sky; there was only the infinite Command of His Hukam. 

nw idnu rYin n cMdu n sUrju suMn smwiD lgwiedw ]1]naa dhin rain n cha(n)dh n sooraj su(n)n samaadhh lagaaeidhaa ||1||There was no day or night, no moon or sun; God sat in primal, profound Samaadhi. ||1|| 

KwxI n bwxI paux n pwxI ]khaanee n baanee poun n paanee ||There were no sources of creation or powers of speech, no air or water. 

Epiq Kpiq n Awvx jwxI ]oupath khapath n aavan jaanee ||There was no creation or destruction, no coming or going. 

KMf pqwl spq nhI swgr ndI n nIru vhwiedw ]2]kha(n)dd pathaal sapath nehee saagar nadhee n neer vehaaeidhaa ||2||There were no continents, nether regions, seven seas, rivers or flowing water. ||2|| 

nw qid surgu mCu pieAwlw ]naa thadh surag mashh paeiaalaa ||There were no heavenly realms, earth or nether regions of the underworld. 

dojku iBsqu nhI KY kwlw ]dhojak bhisath nehee khai kaalaa ||There was no heaven or hell, no death or time. 

nrku surgu nhI jMmxu mrxw nw ko Awie n jwiedw ]3]narak surag nehee ja(n)man maranaa naa ko aae n jaaeidhaa ||3||There was no hell or heaven, no birth or death, no coming or going in reincarnation. ||3|| 

bRhmw ibsnu mhysu n koeI ]brehamaa bisan mehaes n koee ||There was no Brahma, Vishnu or Shiva. 

Avru n dIsY eyko soeI ]avar n dheesai eaeko soee ||No one was seen, except the One Lord. 

nwir purKu nhI jwiq n jnmw nw ko duKu suKu pwiedw ]4]naar purakh nehee jaath n janamaa naa ko dhukh sukh paaeidhaa ||4||There was no female or male, no social class or caste of birth; no one experienced pain or pleasure. ||4|| 

nw qid jqI sqI bnvwsI ]naa thadh jathee sathee banavaasee ||There were no people of celibacy or charity; no one lived in the forests. 

nw qid isD swiDk suKvwsI ]naa thadh sidhh saadhhik sukhavaasee ||There were no Siddhas or seekers, no one living in peace. 

jogI jMgm ByKu n koeI nw ko nwQu khwiedw ]5]jogee ja(n)gam bhaekh n koee naa ko naathh kehaaeidhaa ||5||There were no Yogis, no wandering pilgrims, no religious robes; no one called himself the master. ||5|| 

jp qp sMjm nw bRq pUjw ]jap thap sa(n)jam naa brath poojaa ||There was no chanting or meditation, no self-discipline, fasting or worship. 

nw ko AwiK vKwxY dUjw ]naa ko aakh vakhaanai dhoojaa ||No one spoke or talked in duality. 

Awpy Awip aupwie ivgsY Awpy kImiq pwiedw ]6]aapae aap oupaae vigasai aapae keemath paaeidhaa ||6||He created Himself, and rejoiced; He evaluates Himself. ||6|| 

nw suic sMjmu qulsI mwlw ]naa such sa(n)jam thulasee maalaa ||There was no purification, no self-restraint, no malas of basil seeds. 

gopI kwnu n gaU guoAwlw ]gopee kaan n goo guoaalaa ||There were no Gopis, no Krishna, no cows or cowherds. 

qMqu mMqu pwKMfu n koeI nw ko vMsu vjwiedw ]7]tha(n)th ma(n)th paakha(n)dd n koee naa ko va(n)s vajaaeidhaa ||7||There were no tantras, no mantras and no hypocrisy; no one played the flute. ||7|| 

krm Drm nhI mwieAw mwKI ]karam dhharam nehee maaeiaa maakhee ||There was no karma, no Dharma, no buzzing fly of Maya. 

jwiq jnmu nhI dIsY AwKI ]jaath janam nehee dheesai aakhee ||Social class and birth were not seen with any eyes. 

mmqw jwlu kwlu nhI mwQY nw ko iksY iDAwiedw ]8]mamathaa jaal kaal nehee maathhai naa ko kisai dhhiaaeidhaa ||8||There was no noose of attachment, no death inscribed upon the forehead; no one meditated on anything. ||8|| 

inMdu ibMdu nhI jIau n ijMdo ]ni(n)dh bi(n)dh nehee jeeo n ji(n)dho ||There was no slander, no seed, no soul and no life. 

nw qid gorKu nw mwiCMdo ]naa thadh gorakh naa maashhi(n)dho ||There was no Gorakh and no Maachhindra. 

nw qid igAwnu iDAwnu kul Epiq nw ko gxq gxwiedw ]9]naa thadh giaan dhhiaan kul oupath naa ko ganath ganaaeidhaa ||9|| 

vrn ByK nhI bRhmx KqRI ]varan bhaekh nehee brehaman khathree ||There were no castes or social classes, no religious robes, no Brahmin or Kh’shaatriya. 

dyau n dyhurw gaU gwieqRI ]dhaeo n dhaehuraa goo gaaeithree ||There were no demi-gods or temples, no cows or Gaayatri prayer. 

hom jg nhI qIriQ nwvxu nw ko pUjw lwiedw ]10]hom jag nehee theerathh naavan naa ko poojaa laaeidhaa ||10||There were no burnt offerings, no ceremonial feasts, no cleansing rituals at sacred shrines of pilgrimage; no one worshipped in adoration. ||10|| 

nw ko mulw nw ko kwjI ]naa ko mulaa naa ko kaajee ||There was no Mullah, there was no Qazi. 

nw ko syKu mswieku hwjI ]naa ko saekh masaaeik haajee ||There was no Shaykh, or pilgrims to Mecca. 

reIAiq rwau n haumY dunIAw nw ko khxu khwiedw ]11]reeath raao n houmai dhuneeaa naa ko kehan kehaaeidhaa ||11||There was no king or subjects, and no worldly egotism; no one spoke of himself. ||11|| 

Bwau n BgqI nw isv skqI ]bhaao n bhagathee naa siv sakathee ||There was no love or devotion, no Shiva or Shakti – no energy or matter. 

swjnu mIqu ibMdu nhI rkqI ]saajan meeth bi(n)dh nehee rakathee ||There were no friends or companions, no semen or blood. 

Awpy swhu Awpy vxjwrw swcy eyho Bwiedw ]12]aapae saahu aapae vanajaaraa saachae eaeho bhaaeidhaa ||12||He Himself is the banker, and He Himself is the merchant. Such is the Pleasure of the Will of the True Lord. ||12|| 

byd kqyb n isMimRiq swsq ]baedh kathaeb n si(n)mrith saasath ||There were no Vedas, Korans or Bibles, no Simritees or Shaastras. 

pwT purwx audY nhI Awsq ]paat(h) puraan oudhai nehee aasath ||There was no recitation of the Puraanas, no sunrise or sunset. 

khqw bkqw Awip Agocru Awpy AlKu lKwiedw ]13]kehathaa bakathaa aap agochar aapae alakh lakhaaeidhaa ||13||The Unfathomable Lord Himself was the speaker and the preacher; the unseen Lord Himself saw everything. ||13|| 

jw iqsu Bwxw qw jgqu aupwieAw ]jaa this bhaanaa thaa jagath oupaaeiaa ||When He so willed, He created the world. 

bwJu klw Awfwxu rhwieAw ]baajh kalaa aaddaan rehaaeiaa ||Without any supporting power, He sustained the universe. 

bRhmw ibsnu mhysu aupwey mwieAw mohu vDwiedw ]14]brehamaa bisan mehaes oupaaeae maaeiaa mohu vadhhaaeidhaa ||14||He created Brahma, Vishnu and Shiva; He fostered enticement and attachment to Maya. ||14|| 

ivrly kau guir sbdu suxwieAw ]viralae ko gur sabadh sunaaeiaa ||How rare is that person who listens to the Word of the Guru’s Shabad. 

kir kir dyKY hukmu sbwieAw ]kar kar dhaekhai hukam sabaaeiaa ||He created the creation, and watches over it; the Hukam of His Command is over all. 

KMf bRhmMf pwqwl ArMBy gupqhu prgtI Awiedw ]15]kha(n)dd brehama(n)dd paathaal ara(n)bhae gupathahu paragattee aaeidhaa ||15||He formed the planets, solar systems and nether regions, and brought what was hidden to manifestation. ||15|| 

qw kw AMqu n jwxY koeI ]thaa kaa a(n)th n jaanai koee ||No one knows His limits. 

pUry gur qy soJI hoeI ]poorae gur thae sojhee hoee ||This understanding comes from the Perfect Guru. 

nwnk swic rqy ibsmwdI ibsm Bey gux gwiedw ]16]3]15]naanak saach rathae bisamaadhee bisam bheae gun gaaeidhaa ||16||3||15||O Nanak, those who are attuned to the Truth are wonderstruck; singing His Glorious Praises, they are filled with wonder. ||16||3||15||