For a long time, it was a distant dream that the Sikh community would create institutional power in the form of Sikh organizations. Having been in America for over 100 years now, we finally are in a place where professional organizations exist in parallel to our Gurdwaras. Now, young Sikhs graduating from college or beginning their professional careers can join organizations representing the Sikh voice as full-time employees (and often, even with benefits!).
Below is a list of organizations that are looking for qualified candidates! Note: Please contact the organizations directly to confirm whether these jobs are still available.
Dasvandh Network – Associate Director, Summer Intern [learn more]
The goal of the Dasvandh Network is to bring Sikh and community giving to the next level. The progress of our community remains stunted due to the lack of consistent funds available to both established organizations and community projects. We must reignite the spirit of Dasvandh and promote humanitarian ideals by supporting innovative projects & organizations.
Seva Food Bank (Canada) – Volunteer & Staff Engagement Coordinator [learn more]
Act on the basic Sikh tenets of sarbat da bhalla (the well-being of all) and seva (selfless service) to provide a sustained supply of safe, nutritious and culturally-appropriate food available for distribution to low-income families.
Sikh Research Institute – Research Assistant/Content Developer [learn more]
The Sikh Research Institute aims to develop a principle-driven community by protecting the core and enlarging the resource pool. Our efforts are divided into three focus areas: Training and Development, Global Awareness, and Strategic Solutions.
The Sikh Coalition – Community Development Manager, Media Associate, Summer Interns [learn more]
The Sikh Coalition is a community-based organization that works towards the realization of civil and human rights for all people. In particular, we work towards a world where Sikhs may freely practice and enjoy their faith while fostering strong relations with their local community wherever they may be.
Ensaaf - Office Manager [learn more]
Ensaaf is a nonprofit organization working to end impunity and achieve justice for mass state crimes in India, with a focus on Punjab, by documenting abuses, bringing perpetrators to justice, and organizing survivors.
We Sikhs are celebrating Vaisakhi this week, the 315th birthday of the Khalsa, a body of revolutionaries given the responsibility to tear down tyranny and oppression in all its forms. Hundreds of years ago, Sikhs had an intersectional analysis of oppression, recognizing that all forms of injustice were equally deplorable, whether based on caste, gender, economic class, or religion. Unfortunately today, we don’t always live up to this important ideal as a community as we so often perpetuate one form of subjugation while attempting to challenge another.
The last few days, I have been re-reading a bunch of feminist writing on the ways all forms of oppression are deeply interlocked in preparation for a workshop I am facilitating next weekend. I have long been inspired by women of color and Third World feminism and suddenly realized how related this all is to Vaisakhi — a moment when our ancestors formalized their commitment to Sikhi, to bridging the spiritual and political, to becoming freedom fighters, to initiating the Khalsa.
What follows is a passage from Marilyn Frye’s timeless 1983 essay, “Oppression,” which I find especially compelling when thinking about the necessity of understanding and challenging all forms of domination. This Vaisakhi, I am thinking about how these words connect to our struggle and path as a Sikh community.
The experience of oppressed people is that the living of one’s life is confined and shaped by forces and barriers which are not accidental or occasional and hence avoidable, but are systematically related to each other in such a way as to catch one between and among them and restrict or penalize motion in any direction. It is the experience of being caged in: all avenues, in every direction, are blocked or booby trapped.
Cages. Consider a birdcage. If you look very closely at just one wire in the cage, you cannot see the other wires. If your conception of what is before you is determined by this myopic focus, you could look at that one wire, up and down the length of it, and be unable to see why a bird would not just fly around the wire any time it wanted to go somewhere. Furthermore, even if, one day at a time, you myopically inspected each wire, you still could not see why a bird would have trouble going past the wires to get anywhere. There is no physical property of any one wire, nothing that the closest scrutiny could discover, that will reveal how a bird could be inhibited or harmed by it except in the most accidental way. It is only when you step back, stop looking at the wires one by one, microscopically, and take a macroscopic view of the whole cage, that you can see why the bird does not go anywhere; and then you will see it in a moment. It will require no great subtlety of mental powers. It is perfectly obvious that the bird is surrounded by a network of systematically related barriers, no one of which would be the least hindrance to its flight, but which, by their relations to each other, are as confining as the solid walls of a dungeon.
Yesterday, the Washington Post reported that a bipartisan group of 105 Members of Congress sent a letter urging the Department of Defense to end a presumptive ban on devout Sikhs who want to serve in the U.S. Armed Forces. Over the past several years, civil rights group, The Sikh Coalition, has been working to address the issue of equal opportunity in the Armed Forces allowing all Sikhs to serve. Since 2009, three Sikh Coalition clients—Major Kamaljeet Singh Kalsi, Captain Tejdeep Singh Rattan, and Corporal Simran Preet Singh Lamba—have received rare and historic accommodations to serve in the U.S. Army with their articles of faith intact. A timeline of the efforts can be found here.
The Members wrote:
Dear Secretary Hagel,
We respectfully request that the United States Armed Forces modernize their appearance regulations so that patriotic Sikh Americans can serve the country they love while abiding by their articles of faith.
Devout Sikhs have served in the U.S. Army since World War I, and they are presumptively permitted to serve in the armed forces of Canada, India and the United Kingdom, among others. Notably, the current Chief of Staff of the Indian Army is a turbaned and bearded Sikh, even though Sikhs constitute less than two percent of India’s population. Throughout the world, and now in the U.S. Army, Sikh soldiers are clearly able to maintain their religious commitments while serving capably and honorably.
After hearing from their constituents, many Members of Congress who represent large constituencies of Sikhs signed onto this letter representing the importance and value of political engagement. Unfortunately, there were also Members of Congress – some who represent Sikh constituents, who fund-raise within the Sikh community and even sit on the American Sikh Congressional Caucus who did not sign this letter. This includes my own Member of Congress, Devin Nunes who “represents” (or that’s what we thought) a large constituency of Sikhs in the Central Valley of California. Other missing signatories include Congressman LaMalfa and McClintock – who, in the past, have reached out to the Sikh community for support.
It isn’t enough to simply invite Members to our Gurdwaras and offer them saropay. We have to hold our Members of Congress accountable once they leave our Gurdwaras and are challenged to support our issues on the Hill. Our presence and political engagement will only make a difference when we continue to take a leadership role to address inequity in our society and establish a strong voice on behalf of the Sikh community.
An unexpected video posted on the Jezebel.com has gone viral in the last 24 hours. The moving clip highlights the story of 23-year-old Harnaam Kaur from Slough, UK who has a full beard. Harnaam’s polycystic ovary syndrome led to her facial and body hair growth as a pre-teen, resulting in intense bullying and harassment from her peers. Harmaan took amrit as a 16-year-old, proudly embracing her Sikh identity and her unshorn hair — facial hair included. It seems the teenage Harnaam found the strength to overcome years of isolation and self-loathing in part through Sikhi.
Blogged by Harjit Singh
Many people who know me wonder why as an astrophysics and geophysics major I interned in the office of Congresswoman Judy Chu. In her office I have was not only able to explore my interests, but I also served my Sikh community and built a network of friends and mentors who will likely be there for me as I ready to launch in the world- post- undergrad.
As an astrophysicist, I was assigned to conduct research on NASA’s priorities and goals. I read the Congressional Research Survey Reports about NASA, attended hearings on the topic of NASA reauthorization, and wrote memos summarizing those hearings. The internship helped me to understand the future of space exploration and become somewhat of an expert in the policy aspect of this field.
One of the highlights was meeting Bill Nye at a NASA event I attended through my internship. This man helped many kids fall in love with science so meeting him was inspirational.
In terms of advancement of Sikhs, I believe I contributed to the cause during my time in D.C. First, it was a positive step adding to the diversity but specifically increasing the Sikh presence and visibility in the city, especially on Capitol Hill. Even in a city filled with graduate and professional degrees, there remains much ethnic and religious ignorance. Luckily, I had the opportunity to dispel some of that ignorance through my daily interactions with people. Also, with Judy Chu being a co-chair of the American Sikh Congressional Caucus, I worked on a few cool things for the caucus. My most important contribution would have to be writing the first draft to a resolution (H.Res. 334) that was introduced in Congress to commemorate the anniversary of the shootings at the Oak Creek Gurdwara.
Co-blogged by American Turban and Sundari
The Sikh Coalition, a civil rights organization, was recently asked to present to a group of inmates at San Quentin State Prison in Northern California. Organized by the Asian Prisoner Support Committee, which has a weekly class inside San Quentin State Prison called SQ ROOTS (Restoring Our Original True Selves), the organization was asked to make a presentation about the Sikh community. The class is modeled after Asian American Studies courses, covering topics such as history, culture, personal experiences as well as health and reentry issues. The class is comprised of Vietnamese, Filipino, Cambodian, Hmong, Lao, Chinese, Mexican in addition to Punjabi Sikh men.
The presentation included a Sikh awareness talk followed by a discussion on the post-9/11 challenges experienced by the Sikh community, including hate crimes, school bullying, religious profiling and workplace discrimination. It was a unique experience for both the Sikh Coalition volunteers as well as the inmates who noted at the end that they were “grateful” and “thankful” to have learned about the Sikh community and the issues that Sikh Americans were experiencing. It was a moving experience and pushed us to think about restorative justice and the role of forgiveness within Sikhi.
Many of us on the “outside” have preconceived ideas about what life is like inside the prison system. To be sure, our few hours inside the prison and interacting with the inmates may not be a fully representative view of prison life. Yet, the warm reception we received by inmates before, during, and after our session was eye-opening; the inmates in our class were very engaged, courteous and collegial. We enjoyed the positive and warm atmosphere exuded by each member of our audience, and were touched by the obvious desire by these inmates to learn more about the Sikh community, and to even empathize with some of the issues that Sikhs in this country have faced.
A few weeks ago, the Indian Supreme Court re-criminalized sexual acts between consenting adults of the same sex. The Supreme Court overturned a 2009 decision by the Delhi High Court to strike down section 377 of the Indian Penal Code, which came directly from a British colonial law from 1861. Section 377, which was just reinstated, states:
377. Unnatural offenses — Whoever voluntarily has carnal intercourse against the order of nature with any man, woman or animal, shall be punished with imprisonment for life, or with imprisonment of either description for a term which may extend to ten years, and shall also be liable to fine.
As Prerna Lal states about the recent ruling, “the Indian Supreme Court has re-criminalized gay sex in India, rendering almost 20 percent of the global LGBT population illegal.” As a result, LGBT Indians and their allies in India and around the world have taken to the streets, signed petitions, and engaged in creative actions through social media, showing their outrage about this backwards decision.
But what has the Sikh response been? I have previously written about the homophobia rampant in our community and how ironic it is, given our Gurus’ deep commitment to equality and social justice. In the days after the ruling on 377, I wondered if any Sikh activists committed to LGBT equality would come out of the woodwork. I also wondered about the Sikh response to the ruling in India and if any Sikh institutions publicly supported or lobbied for this ruling. Embarrassingly, Sikh institutions have publicly campaigned against LGBT equality in the past, including supporting the Defense of Marriage Act (DOMA) in the US a few years back.
Enter Kanwar Saini, aka Sikh Knowledge, a young, openly gay hip hop artist in Toronto. In protest of 377 and as a part of a social media campaign, Saini posted a photograph of him kissing another man on Facebook, which went somewhat viral and led to a lot of discussion and debate about Sikhi and gay rights. Facebook removed the photo from his page for 16 hours, quite possibly due to a whole lot of homophobic Sikhs reporting the picture to Facebook as offensive.
Saini recently appeared on CTV discussing the incident and his response.
Bhai Gurbaksh Singh went on a hunger strike for 44 days which led to the release of 4 political prisoners and increased international attention on human rights in India. We were all deeply moved and inspired, and Bhai Sahib sparked a new movement!
Sikh women claimed their place in new and outstanding ways!
Balpreet Kaur gave this inspiring talk. We all love her.
SAFAR held it’s second annual Young Women’s Leadership conference, took us beyond International Women’s Day and shared a beautiful message on the International Day of the Girl.
The Sikh Coalition acknowledged International Day of the Girl for the first time.
The Sikh Activist Network featured poems about rape in India.
Sikhnet hosted an online youth film festival focused on KAUR. How amazing is that?!
The Sikh Art & Film Festival added a female speaker to their panel and 18MillionRising stepped in to support gender equality.
My awesome friends are building a Dastaar Tutorial Project for women (more details to come soon). Maybe now I can figure out how to keep a patka on my head that doesn’t slip off underneath my dastaar. Win!!!!!
We marked the one-year anniversary since Oak Creek and grieved several other hate crimes but still came out on top.
Piara Singh was attacked in Fresno and the community rose to the occasion in inspiring ways, serving meals and buckets full of compassion to local families.
Dr. Prabhjot Singh invited his attackers to worship with him and shifted the narrative of justice when it comes to hate crimes.
The Sikh Coalition released a new version of Fly Rights. Rockin it!
Jasjeet Singh spoke at the 50th Anniversary of the March on Washington. No big deal.
Dr. Kiran Arora began a study on religion and race-related stress among North American Sikhs. Much-needed.
Turban Myths was released, the first national public perception assessment on the Sikh American community, conducted by SALDEF in collaboration with Stanford University. Nicely done! Continue Reading »
Guest blogged by Kirpa Kaur
A few weeks ago, India joined the world in mourning the loss of Nelson Mandela, the former South African president and anti-apartheid revolutionary whose armed resistance and leadership rendered him a “terrorist” and imprisoned for 27 years. Prime Minister Manmohan Singh stated: “A giant among men has passed away. This is as much India’s loss as South Africa’s. He was a true Gandhian. His life and work will remain a source of eternal inspiration for generations to come.”
It’s been 44 days since a Sikh farmer and activist from Haryana decided to launch a hunger strike unto death at Gurudwara Amb Sahib (Mohali, next door to Chandigarh) to protest the long sentences being served by political prisoners who have been denied any legally mandated review of their cases; and India remains largely silent. BBC Radio yesterday recognized that while the protest has caught momentum around the world, and from various quarters in Punjab, including the oft-vilified Punjabi singers, mainstream India is largely aloof on this issue.
Guest blogged by Jaspreet Kaur
There has recently been a lot of stir in the Sikh community about the GAP’s new “Make Love” holiday campaign. The Gap used Waris
Ahluwalia, a Sikh actor and designer, as a model for one of their promotional pictures. The response from the Sikh and non Sikh community was mixed and social media started buzzing with reactions to the image. A large add of this picture in New York City was recently vandalised and the Gap immediately responded by changing their twitter background to the image. Once again, the Sikh community responded, this time with more positive comments and support for the Gap.
What seems to have been forgotten in all this commotion is that the Gap is a multinational corporation that is only about their bottom line. They are about making money, not love. Their primary interest is to sell a product and by claiming to capture and commodify love, they are selling clothes. While the Gap is being praised for their quick response time and progressive thinking what is dismissed is the understanding that by the time a corporation uses an idea, it is no longer revolutionary. Gap would not have used a Sikh model if it hurt their bottom line. It is already acceptable and that is why the Gap can profit from displaying a turban and beard.
Op-Ed printed in The Harlem Times Nov/Dec Issue
White supremacy typically evokes images of Klansmen on night rides setting homes ablaze with burning crosses or white policemen hosing down African American protesters during the civil rights movement. However, white supremacy is also what led a group of black teenagers to violently attack a Sikh man in Harlem this September. Given that the attackers are not white, how then is white supremacy related?
Early reports indicated that a group of 15-20 young boys assaulted Dr. Prabhjot Singh yelling “Terrorist” and “Get Osama,” leaving him with several injuries including a fractured jaw. What Dr. Singh experienced is not an isolated incident. Though violence against Sikhs has increased in the last 10 years and some attribute this to 9/11, it is part of a much more complex narrative that pre-dates 9/11: long-standing histories of oppression and genocide of Sikhs in pre-colonial and post-colonial India as well as systemic racism in the U.S. Media reports of the attack against Dr. Singh have followed an almost prosaic plot, identifying post 9/11 backlash, Islamophobia, racial profiling and misidentification as the usual suspects but failing to address white supremacy as a root cause in both the past and present.
Though police have not yet identified the attackers, accounts from Dr. Singh and eyewitnesses intimate that his aggressors were young black boys. When Melissa Harris-Perry interviewed Dr. Singh, she remarked on her surprise that his assailants represent a group also targeted by racism. However, it is precisely their experience as targets of racism which likely motivated them. Black males continue to be targeted and profiled as dangerous or unsafe or less competent at work and school, as evidenced recently by the NYPD’s use of stop and frisk tactics and the murder of Trayvon Martin. Historically, groups systematically targeted by racism scapegoat other groups that pose real or perceived threats. During the founding years of the United States, divisions between communities began when slavery and colonialism were the reality of white on black relations. Tensions between people of South Asian and African heritage have an equally long history, spanning the 19th century when Indians first immigrated to Africa and the U.S. Lastly, race still defines our society, the way we see ourselves and other groups of people as it has for centuries though now in a more diverse context.
BREAKING NEWS: The Sikh Art and Film Foundation has responded by including a female speaker in next week’s Leadership Summit!!! Great progress. Yet, the lack of representation of women and girls from 2004 – 2012 in the film festivals and galas still needs to be addressed, and this is a community wide issue. See below for actionable solutions.
November 15, 2013 7:43PM Nina Chanpreet Kaur,
Dear Sikh Art and Film Foundation,
I am very glad to see that Rashmy Chatterjee will be speaking at next Friday’s Leadership Summit. This is a tremendous gain for our community as most of the speakers at the summit have been men since 2011. This represents a trend in many Sikh organizations I hope we can change together. As a Sikh woman and resident of NYC for the last 11 years, I have followed your organization since it’s inception. Over the years, I have attended many of your events and have been so inspired by the films, speakers and attendees. I have also noticed the lack of representation of women and girls in your programs. Though you took a step forward this week, I believe you could be doing more to address, highlight and celebrate the challenges and triumphs of Sikh women and girls whether in your Film Festival, Heritage Gala or Leadership Summit.
I understand that your goal is to transcend the dichotomies and binaries of gender and other categories to sustain the universality and equality that our Gurus envisioned in order to promote and preserve Sikh and Punjabi heritage. I share your vision and do not condone a gender binary or bias towards either men or women. I am also aware that you face limitations as all organizations do, in particular that you must base the selections of films on the submissions you receive. However, Sikh men and boys have been a central part of your programs in a way Sikh women and girls have not and this indicates a bias – whether intentional or not.
From 2007 to 2012, none of your Gala awards for Leadership and Vision have been presented to Sikh women. In fact, the only women who received awards were for Creativity/Art with the exception of Shonali Bose who received an award for Courage and Shelley Rubin who received an award for Leadership jointly with her husband. For 5 years in a row you have only presented Sikh women with awards for Creativity/Art and no other category. As a Sikh woman, this sends a message to me and the next generation of Kaurs that women can be honored for creativity and art but not for leadership and vision. It raises questions about your beliefs and assumptions related to gender roles and women’s capacities in relation to men. This is most certainly not the message young Kaurs should be receiving, nor do I think this is your intention based on the email I received from Ravi last week. Continue Reading »
There are only a few days left in the annual SikhNet Youth Online Film Festival. This year’s theme, “onKaur: Focusing the Lens on Women”, brings together a collection of 18 films by and about Sikh women. The films look at the idea of “Kaur”, what that means and how it can be represented in film.
The films have been categorized as documentary (“think”) and drama (“cry”) with issues including: Anand Karaj, bullying, hair, health issues of Panjab, gender justice, family, and gatka among others.
The film festival is important for several reasons and this year’s theme brings to light the need to include Sikh women’s voices in conversations around identity and community. It’s a valuable way of showcasing issues affecting Sikh women.
Here’s how to view and vote:
The film festival also provides a platform for young filmmakers to showcase their films to a wider audience.
Voting ends on October 9th.
Guest Blogged by Jaideep Singh
As the Sikh American community embarks yet another mobilization against hate attacks— since this latest episode of violence has really hit home with many Sikhs in a way rarely seen since Balbir Singh Sodhi— we would do well to first answer the difficult, necessarily critical questions posed by my sister Nina Chanpreet Kaur in her thoughtful, passionate piece from last year.
Our efforts at “education and outreach” clearly have yielded perilously little success— as measured by the safety of our communities. So education obviously is NOT enough. Reality is far more complex and ugly. A person who would attack a gurdwara is not coming to an open house or community feeding (langar) to abate their hatred. The long list of those in our communities who have been injured and killed, and the homes and gurdwaras defaced, testifies to as much. We cannot advance by hiding in our gated communities, far from the raw racial realities daily faced by our less fortunate sisters and brothers.
Fighting centuries of entrenched, utterly irrational white [and Christian] supremacy is neither an easy task, nor a short term one. Many of us cannot even bring ourselves to admit these forces even exist, let alone how they permanently define Sikhs as racial and religious outsiders. That naïve approach must end, replaced by a sophistication borne of serious historical study of U.S. history.
Sometimes I wonder where 1984 went
Sitting across the dinner table from my parents
Me stuck at the age of 1
The annihilation of my mind
I touch my long braid to make sure it’s still there
My brothers dressed as girls to pass through another village for safety
And I dance
Making ancient sounds with my body
Slapping my heels against bare earth
Raising my arms then spinning
I look down at dirty red brown
Guest blogged by Simran Jeet Singh
Last night, I received the kind of phone call that everyone dreads: a close friend was hurt, and on his way to the hospital. But the news got worse, as I learned that my friend, Dr. Prabhjot Singh, a young Sikh American professor at Columbia University, had been brutally attacked on a public street, the victim of a violent hate crime. My brother and I immediately jumped in a taxi and rushed to the hospital, where we finally saw Prabhjot being wheeled in, bloody and bruised, his face swollen from a fractured jaw. He couldn’t speak because many of his teeth had been displaced, but he waved limply to let us know that he was okay.
We joined Prabhjot in his hospital room and were surprised to find it already filled with officers from the NYPD and its Hate Crime Task Force. As he struggled to give his statement, we came to learn that his assailants had taunted him as they beat him, calling him “Osama” and “terrorist.” He described being punched in the face repeatedly until falling to the ground. And then he recalled how the punches to the head continued as he laid on the sidewalk.
I saw Prabhjot shudder as he realized how much worse it could have been. He had just returned from dinner, dropping his wife and one-year-old son at home before going for a walk. He reached from his hospital bed and grabbed his wife’s hand.
He recounted the scariest moment, seeing a young male put his arm inside his coat, as if reaching for a gun. He also remembered people pulling at his long beard. He couldn’t provide any descriptions about his assailants, and it seemed to me that in some way, he didn’t want to remember them.
Prabhjot has dedicated his life to serving the underserved. He is currently the Director of Systems Management at the Earth Institute, and he draws upon his experiences abroad to help improve the health of local communities like Harlem. In addition to serving as an Assistant Professor at Columbia University’s School of International and Public Affairs, he is also a resident physician at Mt. Sinai Hospital. His life’s work has been to help the underprivileged access quality and affordable healthcare, and he believes strongly that his countless hours of service are an investment in improving the health of impoverished communities.
Quebec is at it again. Just a few months after the Quebec Soccer Federation reversed its ban on turbans and other religious headwear on the field after a whole lot of public outcry, officials in Quebec have introduced a proposal to ban “conspicuous religious symbols” from public sector workplaces. These so-called symbols include the turbans, hijabs, and even yarmulkes.
The proposal is drawing lots of criticism, including from federal government officials in Canada. Minister of Employment, Social Development and Multiculturalism Jason Kenney stated, ”we are very concerned about any proposal that would discriminate unfairly against people based on their religion and based on their deepest convictions,” and promised to put any law that passes through constitutional review.
Ironically, two years ago, Kenney, not particularly concerned about people’s deepest spiritual convictions, announced a ban on burqas from citizenship ceremonies, citing women’s liberation as part of the justification. The new proposed policy in Quebec also includes a burqa ban:
The proposal also requires people receiving state services “to make their faces completely visible,” a measure aimed at banning the burqa, a traditional head-to-toe garment worn by some Muslim women.
Quebec premier Pauline Marois had told a Quebec newspaper that, for her, a day care teacher wearing a head scarf carries a “connotation of a certain gap between the respect of equality between men and women, of a sort of submission.” (link)
A recent BBC article titled, “Is there a Sikh code of silence on sexual grooming?” discusses how six men were jailed in the UK for offences including child prostitution – the case receiving significant attention since it was the first high-profile case involving a Sikh victim of sexual abuse leading to convictions. As a follow up to the article, BBC’s Inside Out London showcased a 30 minute report uncovering the “hidden scandal of sexual grooming of young Sikh girls by Muslim men.” The show is receiving much attention – particularly within the Sikh community – with much discussion around the tense issue, race relations and what’s being done (or not) to address the problem.
The documentary (which you can view below) showcases real cases where girls courageously discuss their experiences being “groomed” and forced into prostitution. Sexual abuse is a serious issue within many communities, the Punjabi community is no exception. Unfortunately, a lack of openness to talk about the issue often leaves victims and their families living in isolation. The report identifies the work of an organization within the UK called the Sikh Awareness Society that provides some assistance to these young girls and often bringing to light the criminal activity which local law enforcement agencies often neglect. The organization has committed to traveling to all the Gurdwaras in the UK to provide information about the issue and to help parents understand what their children may be experiencing. While it is unclear how large the issue really is or how long it has been occurring – it is nevertheless significant that this discussion is even taking place (especially in Gurdwaras!).
I found the report to be troubling for several more reasons.
Guest blogged by Shahe Kaur
On the eve of India’s Independence Day, it is difficult to not think about the haunting stories I have heard from my parents, grandparents, and others who lived through the horrific partition of India into azaad (independent or free) India and Pakistan. This partition uprooted over 10 million people and resulted in murders and brutality far too numerous to count with official accuracy, with estimates ranging from a few hundred thousand to a few million. Many of us will likely never truly understand how much our elders are haunted by the memories of forced migration, murder, and the other atrocities that occurred when they had to uproot to the newly independent India.
As a child and throughout the time I spent with my grandmother, I was very interested in the history of who I was and where our family came from. However, when it came to topics like partition or the atrocities that occurred in 1984, my family, particularly my grandmother did not want to talk about it. The memories were far too painful for my grandmother to ever completely tell me her story. “ Those days have passed, let them be,” was the common response that I got. Of course the vakeel (lawyer) in me, even as a child, could just not let things be. I had to know more about who we were as a family and the history that is part of the fabric of who I am today. As I pushed and pushed for more details regarding my grandmother’s journey, I began to piece together an image of the atrocities she witnessed and endured to become the woman that I knew. As she would tell me her story, each time proclaiming she had told me the same story a hundred times before, I probed more and more to gain more of her experience and account of what she had endured. Eventually she told me all that she cared to speak of, which was enough for me to get a glimpse of how deep her courage, strength, and love for her family truly was.