It was in the year 1907 while attending the Muslim Education Conference at Karachi, Sardar Sunder Singh Majithia and his associates, patrons of five year old Chief Khalsa Diwan, realised the dire need of an educational conference to promote Sikh Thought and Practice. Their endeavour gave birth to the first Sikh Educational Conference in April 1907 at Gujranwala (now in Pakistan). Since the time of its inception, we are indebted to the intelligentsia of the Chief Khalsa Diwan for elevating the Sikh prestige through such conferences held almost every year since the time of its inception.

The Sikhs in North America, themselves, needed the means of awareness of their own heritage, and to enhance their dignity in the indigenous population. To serve both the purposes the pioneers of The Sikh Social & Educational Society, Toronto, ventured into this on-going process of learning new concepts while retaining the core of values of Sikh culture and heritage. The first Sikh Educational Conference held in 1991 was a mile stone. The success of the second Conference in 1993 boosted the moral of the organisers and led them to the 3rd Sikh Education Conference that was held on July 29 & 30, 1995 in the Royal Banquet Hall in Mississauga.

After the welcome of the guests by the Coordinator, Mr. Har Dev Singh, Mr. Kuldip Singh Chatwal set the stage for the first session. He introduced Dr. Jarnail Singh as, `a man of principles, literary, and developed to the service of Sikh cause but on logical, sophisticated and methodological basis.' (Dr Jarnail Singh has translated Guru Granth Sahib in French. It was released through Prime Minister of Canada in January 1999)

Dr, Singh explained how Sikhs have sacrificed resources for the promotion of Sikh cause, both in India and in abroad. But it had been the `sacrifice for the sake of sacrifice.' In this respect he referred to the Sikh Chairs established in the West; first the community paid the instatement after instatement to set up the Chairs and, now, it was paying to counter the (derogatory) work done through these Chairs.

He emphasised the need of collective leadership for the promotion of the Sikh cause; the leadership ranging from the priests of the Gurdwaras to their presidents. No doubt Khalsa should keep its dignity in distinct personal form but to hide behind this distinction was an irresponsible attitude, he said.

The Sikh Community was, no doubt, in a mess. The only way to get out of this mess was to rely on the teachings of Guru Granth Sahib; this endowment of the Guru articulated people to help themselves, and never demanded a blind faith. The Community had been facing a magnitude of issues, `it is incumbent upon us to come together and discuss those issues.' First step was to regard each other's viewpoints.

The Provincial M.P.P., Mr. Johnston brought a message of goodwill from the Premier and expressed his apprehension; a lot of confusion and anxiety had been prevailing among the people of all religions, `the West have to look to the religions, like yours, to guide us to the directions to which to go.'

Dr. Marcel Danesi of Victoria College, University of Toronto, a professor on Heritage Languages, was the keynote speaker. He narrated his experiences, since his immigration at his childhood from Italy to Canada. The most difficult period to impart heritage language was when the child became a teen-ager; at that stage under the external influences the child did not want to know about any language other than the one prevalent outside. But `as they grow older and become parents, the inclination towards heritage language springs up.'

Before 1962, it was very difficult period for the second languages in Canada. A couple of researchers turned the tide around. They discovered that the bilingual studies, allowed to grow naturally, were very important for the development; in the academic field bilingual students were much more successful. But it took nine years to accept this concept, and in 1971 the attention was diverted to the study of heritage languages. Not only in Canada but also through out the world the positive effect of the bilingualism has been felt. He lamented that after successful implementation during the last 25 years some vested interests were trying to put the clock back.

A Swiss study found that there were three areas that enhanced the capability of bilinguists. The best results were obtained if the children had the experience of other languages before reaching the age of puberty. In the second place, stress must be laid on the learning of both the languages with equal ferocity and perception. And it must be borne in mind that the students, who had the knowledge of two or more languages, had much greater ratio of success in the academic field and in life.

Dr. Jaswant Singh Neki, the pioneer of the Sikh Students' Movement and Doyen of the Sikh History and Tenets was the next speaker. He started with the importance of `negotiations' in all fields of life; Guru Arjan was martyred but Guru Hargobind started the negotiations, Guru Tegh Bahadur was martyred but for the ultimate success the negotiations were commenced but, unfortunately, the process ended with the sudden demise of Shri Guru Gobind Singh. He deplored that this aspect had not been realised by the Sikh Leadership of today.

The present day political solutions require the precession of diplomacy. In this regard he stressed that to learn management skill was most important, and primarily it should be the top most priority of the Sikh institutions. After 1984 there was great mental outburst but soon it vanished, as there was no management skill behind this. Unfortunately our strategy has always been, `let us begin, the Guru will himself lead us to the culmination.' The Guru was the inspiration, he wished us to be his capable agents, he expressed, unless we acted as good agents our institutions would be bound to have set backs.

Dr. Neki referred to the development in the Jewish Community in this respect. For the education and progress of their children they wanted the children to be imparted with most secular education. But in the religious field the children were persuaded to acquire the knowledge to become totally committed to their sacred ethics and tenets. The Jews kept both the criteria very much apart. The result was in front of us; in the academic, professional, and business domains out of any top ten positions there were at least five person of Jewish background. On the religious side the Sunday Schools made children to adhere to their heritage. He wanted the Sikh Community to learn a lesson from them. He also emphasised the importance of the heritage language. The language of the people and their culture were complimentary to each other; when a language died, the culture died too.

It was a matter of pride for the Canadians to have Mr. Gurbakhsh Singh Malhi, a practising Sikh, as the Member of the Federal Parliament of Canada. Probably, it was the first time in history, a Pooran Gursikh had occupied such a position in the Western World. Mr. Malhi was next to speak in this session. With a strong history of participation, he appreciated the efforts and contribution of Sikhs in Canada. He, himself, had been active in the Parliament to promote the awareness of the Sikh Community among the Canadians. He had spoken twenty times, since his inauguration, on various topics related to the Sikh Community. He detailed his endeavour to elevate the Sikh causes and to check the human right violations meted out to them. Impressed with his efforts, Jean Christien, the Prime Minster of Canada, remarked in the Parliament, `I would like to congratulate at the 298th anniversary of your Nation that we are very proud of the Sikhs in the Canadian Family. You represent a positive element in our Society making a good contribution to the progress of Nation and as Prime Minister I just want to encourage you to remain productive at large in Canada.'

Dr. Kuldip Singh Bhacher informed the audience that there were 92 million people in various parts of the world who spoke Punjabi. In 1993 the Punjabi was given the status of a heritage language and a year later it was bestowed the status of an international language. He stipulated a few postulates for the standardisation and progress of Punjabi teaching: effective teaching for communication, sound basis of skills, attitude for further studies, insight into the culture of Punjabi speaking countries and communities, awareness of the nature of the language, promotion of enjoyment and intellectual stimulation, and to encourage a positive attitude in learning foreign languages and the sympathy towards other cultures.

He also appreciated the support of the Provincial Government towards the enhancement of the heritage languages and commended the work of some of the Gurdwaras who have promoted the teaching of Punjabi and instituted scholarships to encourage the students.

With most befitting vocabulary, Dr Beant Singh introduced Dr. Bhai Harban Lal, another pioneer who incited ethnic consciousness in the Sikh Students in 1940s. He expressed, `our education has been dominated by materialistic concepts of life... which had completely missed to meet the humanities needs, and lead us to the degradation.' Quoting George Bush, erstwhile president of the U.S.A. he said that in eighties people had priority to acquire material effects but that gave them a feeling of emptiness and in 1990s he wished the growth of the awareness to realize the spiritual vacuum.

Dr. Lal at length stipulated the concept of education in the light of Gurbani. He quoted a number of verses from Guru Granth Sahib in this respect. Gurbani stressed that mere reading was not enough; one could exhaust oneself reading but would not achieve his aim, only comprehension of literature for its value was precious tradition, mere reading did not help in realisation. `Through mere learning and knowledge there is no emancipation.' When reading is based on greed and ego, it makes idiot out of a learned. Gurbani emphasises more on understanding; he alone is literate and he alone a wise Pundit, who ponders over (Guru's hymns). Guru Nanak elaborated the educational heritage as `when I opened and saw the treasure of my father and, and grandfather, my soul, then, became immensely pleased. The inexhaustible and immeasurable stores are brimful with the priceless emerald and jewels.' Through Gurbani one could find the spiritual wealth, `By reflecting on the Guru, (I have learnt) Sikhism; through the Lord's grace we are ferried across.' The purpose of education is to acquire knowledge through letters, `Where there is speech, there are letters. Where there is no speech, there the mind remains not stable.' The Guru believed that one must be educated to render service to humanity, `If thou deliberate over the thy knowledge, only then wilt thou become the benefactor of all.' Guru Nanak condemned the authorities for endowing caps of honour and distinction, which were used for self prominence instead of for real public service `They, who give their disciples hats, are fools and they who receive them, are very shameless. A mouse can be contained not in its hole, if he ties a winnowing basket to his waist.'

The function of an educationist is to, continually, project image and in Sikhism it is derived from Gurbani.

Mukhia Singh Sahib Hari Nam Singh Khalsa of Sikh Dharama of Canada, Toronto presented his most academic paper on the Quantum Technology of Shabd Guru. He elucidated the significance of the Shabd Guru in the Sikh Religion. The humanity was under tremendous pressure. It resulted from the brain capacity to handle the flood of information and social contact. This shift depended upon our ability to access our own consciousness and to apply inert technology of Shabd-guru to inspire us. Using the Shabd-guru we can quickly and effectively find a firm eye to meet this mental and social storm. To combat the external pressures we needed the inner energy of Shabd-guru. The need of spiritual exposure and the Shabd-guru provides unique consciousness, and in the heart it creates compassion. He explained how this age of information has the impact on this awareness. Regarding children he mentioned that we always laid stress on physical fitness, which is required, but we must teach them that it is the spiritual fitness which preserves values and meanings. In enunciating the definition of the Shabd-guru he analysed the word Shabd and showed that it meant that which cuts the ego. When we speak ego-lessly our words go to the heart of other person. Shabd-guru, he accentuated, created integrity, intelligence and intellect.

Dr. Devinder Singh Chahal from the University of Quebec tried to convince that Dasam Granth, Vars of Bhai Gurdas, Janam Sakhi Bhai Bala and other contemporary hagiographical works contained numerous conflicting views. They contradicted the basic tenets of Sikhism and therefore he pleaded for the insertion of a scientific wedge through those writings, and slice out the portions which were in conformity with the Sikh ethic. He also presented his hypothesis that the Hymns of the Gurus in the Guru Granth Sahib were the Gurbani and the others were just Bani, that is Bhagat Bani, Bhat Bani etc.

This analogy caused considerable commotion during the question period and was very much criticised particularly with regard to his remarks on Gurbani; once Guru Granth Sahib was give to the Sikh as their Guru, every word in preserved in that Revered Guru was Gurbani.