Camille
E-Mail: camille@thelangarhall.com
Web Page: http://www.thelangarhall.com
Registered Since: 2007-12-18 02:31:55
Profile:
Posts by camille:
Community Institutions in Times of Crisis
October 11th, 2008The current economic meltdown has made me reflect more and more on the role of community organizations/institutions
during times of hardship and uncertainty. Our current economy is in bad shape, and we’re likely to feel the fallout in lost jobs, lost job openings, and lost homes/assets for months, possibly years, to come.
What are our responsibilities to one another in times of crisis? The response is reliable and familiar for disasters, but with something as pervasive and private as personal finances and wealth, it becomes trickier. I have watched families fall through class brackets and learn to reevaluate their class identities and sense of pride in the context of previous recessions, but this recession seems like a harbinger of a deeper struggle to come.
Sikhi has a relatively clear requirement for service to others and wealth redistribution (daswand) from the more to less fortunate. What do we do when we find ourselves moving across classes or relative wealth? I would argue that now, more than ever, as people of faith our philanthropy, service, and efforts are needed in the same ways they would be for a disaster or catastrophe. We have an opportunity and moment to move beyond our personal egos and create support systems not only for the Sikh community, but for our larger communities. How many of our gurdwaras are located in areas that are impacted by the current mortgage foreclosure crisis and recession? Enough that I think we can make a difference.
I hope that in this stressful time we can rise to the occasion and get to know our neighbors by sharing and providing shelter, comfort, food, and resources. These dire times truly call for chardi kala and sarbat da bhalla, but we will be challenged to figure out what that means and how to make that happen in a time when all of us face uncertainty as individuals and community members.
French Muslims Find Refuge In… Catholic Schools?
October 1st, 2008The NYT recently covered the rising admission of Muslim students in Catholic schools, unsurprisingly, because there is a greater freedom to practice their faith in Catholic school than in “secular” public schools:
“There is respect for our religion here,” said Nadia Oualane, 14, a student of Algerian descent who wears her hair hidden under a black head scarf. “In the public school,” she added, gesturing at nearby buildings, “I would not be allowed to wear a veil.”
The experience of French Muslims mimics the crushing oppression that Sikhs and other religious minorities face under France’s harsh and discriminatory anti-religious policies:
The quiet migration of Muslims to private Catholic schools highlights how hard it has become for state schools, long France’s tool for integration, to keep their promise of equal opportunity…
Imam Bencheikh’s oldest daughter attends Catholic school. “It’s ironic,” he said, “but today the Catholic Church is more tolerant of — and knowledgeable about — Islam than the French state.”
In a recent state meeting between the French and Indian PMs, Sarkozy and Singh, respectively, reporters used the opportunity to reopen the question of how the religious ban has impacted Sikhs. Sarkozy ignored the disparate impact of the ban by claiming that its uniform application meant it had no discriminatory intent [Hat tip, Tejinder]:
Visibly irritated, Sarkozy continued, “But sir, we have rules, rules concerning the neutrality of civil servants, rules concerning secularism, and these rules don’t apply only to Sikhs, they apply to Muslims or others. They apply to all on the territory of the French Republic.”
His comments, however, about the universal nature of this ban are contradicted by his Minister of National Education, who indicates that there is an explicitly anti-hijab and anti-Muslim intent behind this policy:
“The head scarf is a sexist sign, and discrimination between the sexes has no place in the republican school,” France’s minister of national education, Xavier Darcos, said in a telephone interview. “That is the fundamental reason why we are against it.”
Muslim enrollment in Catholic schools is facilitated, in part, by marginally “freer” religious practice options, but also by the idea of a shared Abrahamanic history and God. Where do Sikhs find refuge, both in the context of education and religious practice, given their distinct history, practice, and interaction with Judeo-Christian institutions? France’s ban has been decried by human rights organizations and religious organizations, but little positive action has taken place against the ban. Indeed, in some cases the State’s reaction seems retaliatory.
The kirpan and Montreal’s assault case against a Sikh youth
September 28th, 2008Earlier today I stumbled on this article in the Montreal Gazette detailing the suspension, and now calls for a speedy trial, for a Sikh boy accused of assault:
The teenager made his first appearance on the charges in Montreal Youth Court yesterday where he pleaded not guilty to three counts alleging he used a kirpan, a Sikh religious object that resembles a dagger, to threaten his schoolmates.
This case comes on the heels of another landmark Quebec case in which Canada’s Supreme Court unanimously voted to protect the right of Sikh school children to wear the kirpan (with some limitations on its use) in 2006.
But did the boy actually draw, or use, his kirpan during the argument? At first blush, it sounds like this was a schoolyard disagreement, but if the boy drew his kirpan it would be incredibly inappropriate, both under dharmic understandings and under school policy. But on reinspection, it’s unclear if this incident actually ever happened, or if this is a racist reaction against the kirpan. The boy’s lawyer, the same man who argued the Supreme Court case for accommodation of the kirpan, believes the reaction is racist:
Grey accused the Montreal police and the Marguerite Bourgeoys school board of “overreacting.” He also said a large part of Quebec society has never accepted the Supreme Court’s decision.
“I think that what we’re witnessing - it’s my opinion and the court will decide - is a deep bias against the kirpan that has never died in Quebec…”
If his lawyer is correct, then this brings up a larger issue: how do inclusion policies and values translate on the ground if a region or group is hostile to accommodation?
Legal protection of the kirpan is vitally important and relevant and worth protecting, but, if this incident did not take place, how many Sikh children will be pressured, harassed, and suspended from schools for exercising their right to practce their faith? In this case, the school board is not an advocate for the Sikh child (and in the previous kirpan case, when the school drafted an accommodation policy it was invalidated by the school board as well); if that democratic channel fails, then how can we support families in this position?
From Paneer to Parmigiano
September 21st, 2008I got this cute video link via ASATA and wanted to share it with TLH. It talks about Italy’s desi-Sikh minority, relations between Italians and Sikhs, and the role of Sikhs in Italy’s cheesemaking industry
Pakistani Sikh delegation takes a tour
September 19th, 2008A delegation of representatives for the PSGPC traveled to the U.S. and UK to discuss congregational needs, socioeconomics, and Muslim-Sikh relations in Pakistan [ed note: forgive the confusing grammar from the news source; the translation is imperfect].
The delegation did quite a bit of fundraising, and they stopped to check in with several Sikh “community leaders” throughout California, and elsewhere. Largely these were founders or heads of private non-profits, not congregations. It’s hard to discern what actually happened from the news coverage, which focused on explaining “those wacky” Sikhs. However, the group attempted to bring special attention to the disparities in achievement, etc., between Pakistani Muslims and Sikhs.
I finished the article with many more questions than when I started reading it; Why did the committee chose to travel to those two regions? Why were so many of their questions fixated on the ritualistic veins of Sikhi that have begun to penetrate our communities? How did they pick who to visit on their trip? What is the status of Pakistani Muslim-Sikh relations and disparities, today?
Did you hear about this tour from anyone? If so, what did you think?
New Zealand welcomes its first turbaned Sikh officer
September 15th, 2008Jagmohan Malhi has become New Zealand’s first officer to wear the custom police turban. Following in the footsteps of the British constabalry (who also have specially tailored turbans), and the MTA, New Zealand 
adopted the new attire after Malhi’s campaign to include the turban in the uniform.
Interestingly, Malhi discusses the many challenges and accommodations he’s made since coming to the New Zealand, including cutting his kes and dari when he first arrived. I found this move towards practice really interesting; Malhi mentioned that he wanted to make this possible out of respect for his dying father’s wishes.
Is this the “right” rationale for this move? On one hand, I think it’s admirable and important for there to be the option and existence of visible Sikh officers in New Zealand’s police force. On the other hand, how do we make this possible, and how do people come to this place?
Australian School Apologizes for Denying Sikh Admission
September 2nd, 2008An Australian private school has agreed to apologize to a Sikh boy who was denied admission for his refusal to cut his hair and shave (as required by the school dress code). Surprisingly, this is the first time Australia has faced an anti-discrimination case of this nature:
The Anti-Discrimination Tribunal case was the first of its kind involving a Sikh student in Australia, although a British court found in a favour of a Sikh student in a similar trial more than 25 years ago.
An out-of-court settlement was reached in recent weeks after the school agreed to issue a public apology and pay the family undisclosed compensation. Ormiston College yesterday confirmed the settlement, which thwarts a public trial in the tribunal next month.
Australia has a system of minority rights protection that falls broadly under the “multiculturalist” umbrella (albeit in a very different way from the U.K. model). What I find amazing is the broad steps private schools are taking at this juncture to avoid accommodating religious minorities. Like the Sarika Singh case (also involving a private school), both of these schools are, at this point, familiar with its own Sikh community. Cultural competency and latent racism aren’t really compelling or effective screens for bigoted policies. In both cases, families had to turn to a legal remedy (and legal fees) to ensure access to a high quality education for their children.
There’s been a backlash around religious diversity in Western Europe for a while now, with the idea of “secularism” taking on a distinctly anti-religious (or, in most cases, anti-non-Christian-religions) flavor that isn’t really echoed in American conceptualizations of secularism. Do these two school cases mark the beginning of a reaffirmation of the principles underlying anti-discrimination laws? Is this a distinct position from what we see in France, Germany, Turkey and Italy?
Sikh Summer School
August 12th, 2008In light of the recent post on Punjabi classes in California high schools, I ran into this article in the Chronicle Herald about Sikh summer school:
A couple of years ago Aman Tut’s seven-year-old daughter asked her if she could wear a Christian cross. Tut was surprised because she and her husband are Sikhs… So they enrolled their girls in summer school at the Golden Triangle Sikh Association temple near Petersburg, just west of Kitchener.
The Tut family works weekends and isn’t able to attend the weekly Sunday services and school programs at their gurdwara. The local gurdwaras have come up with a really interesting model to augment their typical “Sunday school” courses.
Four years ago, organizers started a weekday program that runs from 4 p.m. to about 9 p.m. each day. Unlike most vacation Bible school programs that run for a week or two at many churches, kids attend the Sikh program from early July to the end of August… At the beginning of each class, about a dozen students take music lessons on instruments that are used during Sikh worship services. The boys learn to beat rhythms on tabla drums, and girls are taught the basics of the harmonium, an instrument resembling both a tabletop organ and an accordion. By 5 p.m. the majority of students have arrived for classes in Punjabi language, Sikh history and religion.
I don’t know if, as an adult, I would be able to make it to a class every day, but I really liked how the organization had set up their summer school classes, and I wonder if it could be extended or expanded into a “night classes” model for adults during the rest of the year, as well. It seems like a really helpful and interesting alternative to Sikh youth camps, which are often too short or lack enough context to help kids build long-term knowledge and skills. It also has the added benefit of being close to parents who may be concerned about sending their kids away but still want them to benefit from a religious education. What do you think, readers? Between high school programs and night courses, what model of instruction (and time commitment) would work for you, individually, and possibly for your child?
On Whose Watch?
August 9th, 2008
Like many, my family and I watched the opening ceremonies of the Olympics last night. In the middle of the parade of nations, the commentators off-handedly remarked that the country of Georgia had just been invaded by Russia, over an escalated territorial dispute (note that this region of the former-USSR has been the stage for other battles over nation and territory; the Chechen Republic is a close neighbor of Georgia on its northern border). Russia has launched a full military campaign involving air and ground troops and targeting the Georgian city of Gori (not located in the disputed region); this has already resulted in civilian injuries and deaths. Georgia has also asked for U.S. assistance in airlifting their troops from Iraq back home.
I can’t confess to know the entire back story; I’m terribly unfamiliar with Abkhazia and had no idea that hostilities had been mounting (beyond the “normal” level) between Georgia and Russia. In reading the NYT coverage this morning, I stumbled across this statement:
Georgian officials said their only way out of the conflict was for the United States to step in, but with American military intervention unlikely, they were hoping for the West to exert diplomatic pressure to stop the Russian attacks.
As familiar as I am with realpolitik, I was alarmed that the only “hope” for stabilization or a stop to the assault was U.S. intervention. This made me reflect on the concept of witness: in times of war, what does it mean to bear witness to an atrocity, but fail to intervene? In times of “peace,” what does it mean to acknowledge that human rights abuses take place, but fail to challenge a system that prioritizes compliance? What does our faith require in these moments? In these moments, what is justice, and what is our duty as a faith community that values justice and freedom?
Hard Kaur (Revisited)
August 9th, 2008Updated and extended, August 9
I try not to do this too often, but I realized I may not have adequately contextualized what I was getting at when posting on Hard Kaur. I’ve tried to extend the analysis and conversation below:
I’ve been thinking about Hard Kaur (Taran Kaur Dhillon) a lot lately, primarily because I’ve been flirting with the idea of buying her debut album, Supawoman. Hard Kaur is a tricky personality for me. On one hand, girlfriend has overcome the adversity of her hard knock life as a pioneer in her field. On the other hand, her conflation of Sikh and Punjabi identity, her often unimpressive rapping, and her totally not-Sikhi-friendly lyrics make me reconsider her as a role model. Is she an emblem for Sikh women’s empowerment, or perhaps just a symbol for women of color artists? Her moniker and image are dramatically at odds with one another. So what do we embrace, or eschew, from her, and can we negotiate how this works for young Sikh women?
Many point to HK’s intense image and claim that she is not a Sikh role-model, and others would claim she’s not a particularly good role model for other young women, either. I agree with the former and disagree with the latter (more after the jump).
Southall
August 4th, 2008
I was in London last week and stopped off in Hounslow, Ealing and Southall to just walk about and visit family. In the past 50 years, Southall has become a huge pass-through and historic cultural and political center for Punjabis, especially Indian and Sikh Punjabis, in London and the greater UK. I visited the neighborhood a few years ago, and I looked forward to returning.
I was a little surprised to see that the neighborhood had changed. In addition to taking on an ever-growing refugee population from Somalia, there seemed to be a growing Sikh Punjabi underclass. Southall, historically, has been populated by working- and middle-class desis, and with that comes a variety of concerns around resource availability, support, language and social services, etc. Multi-family or multi-worker flats and apartments are not uncommon, but I was surprised by the increased concentration of subpar worker housing. Instead of the more prevalent norm of helping out new immigrants by sheltering them and helping them acclimate to London, there seemed to be a small (but growing) formation of Punjabi-run slum housing, similar to the exploitative workers’ ghettoes and communities of New York in the early- to mid-1900s.
I was really distressed by this development; Southall has amazing local institutions that are nationally and internationally reknowned for their civic engagement and dedication. In many ways, it is the face of the UK Sikh community, for better or worse. I’m not naive; I know that our community has deep and complicated internal issues and challenges. How do we begin to address these basic issues of justice, their connection to Sikhi, and what this means for the reputation and behavior of the community as a body? I don’t think we should dictate or micro-manage people’s behavior, but I do think it’s important to have begin to create ways to mediate conversations and norms/attitudes around how Sikh ethics translate into practice.
Breaking News: Sarika Singh Wins Kara Case in UK High Court
July 29th, 2008Some of you may have followed the case of Sarika Singh, a Welsh-Sikh student who was barred from school when the organization adopted a dress code that prohibited wearing jewelry, including religious items. Instead of conforming to the dress code or transferring schools, Singh appealed to the school. When officials refused to reverse their decision or provide exception for the kara (not an item of jewelry, but rather an article of faith), Singh sued under the UK’s anti-discrimination laws. She has been excluded from classes and from attending school for the past nine months.
Moments ago, the BBC reported that the UK’s High Court affirmed her case, stating that the dress code unfairly burdened Singh’s freedom of religious expression. Both advocates and the court expressed frustration with the school, stating that the issue had been clearly defined in U.K. statutes and case law for over 20 years. This judgment opens the door for students of all religious backgrounds; in addition to the banning of the kara, other UK (private) schools have moved to ban the crucifix, the hijab, and the yarmulke. Against this “confining” interpretation of secularism (an interpretation more common on the European continent), the UK courts have clarified the intent of the country’s inclusionary and anti-discriminatory legal framework.
We’ll continue to update with details and analysis as information becomes available.
Recasting Gender for Sikh Women
July 26th, 2008When I was an undergraduate, I had the opportunity to attend the World Sikh Council - North America Region’s conference on Women in Sikhi. The conference hosted panelists and speakers to discuss three broad categories: the depiction of women in Scripture (SGGS Ji), the treatment of women in the Rehit Maryada, and future possibilities/actions for promoting gender equity. The WSC, like many Sikh institutions, was heavily male-dominated at the time, although the conference liaisons did an admirable job trying to recruit a diverse panel of women to organize, speak, and develop the program. Nonetheless, the majority of conference attendees (until the very last panel) identified as men, and there was no conversation around the agency of men as allies in the struggle for gender equity. It’s always easier to criticize than construct, and I do think the conference was an important initial step; the organizers’ hearts were in the right place, and they were certainly attempting to place women at the center of the conversation.
What I found most distressing, however, was the deep level at which the “proper role” of women in Sikhi was gendered. In emphasizing the valuation of women, most speakers and commenters focused on the following passage from SGGS Ji (p. 473):
Woman becomes his friend; through woman, the future generations come.
When his woman dies, he seeks another woman; to woman he is bound.
So why call her bad? From her, kings are born.
From woman, woman is born; without woman, there would be no one at all.
Instead of focusing on the deeper meaning of this passage — that woman is a unique and necessary partner in the faith and in humanity –, most speakers placed the significance of women solely in the context of motherhood. As a result, the impact of women’s leadership is often reduced to a single meme: woman as cultural vessel — the bearer of children (Mata) and imparter of religious knowledge and instruction. This highly gendered role and image severely limits how we conceive of the role of women, both as public figures and speakers, but also in terms of their “value-added” to society.
Granthis and compensation: de facto clergy?
July 24th, 2008This recent article about a granthi in Leeds suing for unfair dismissal brought me back to the topic of granthis in general. Given Sikhi’s very clear edict AGAINST the institution of a clergy, I always found it distressing to see whole gurdwaras managed and oragnized by hired granthis. If a sangat (or gurdwara) was too big to function on seva, hadn’t it possibly grown beyond its equilibrium? I always felt uneasy about high-profile (and high cost!) guest granthis, specialized sermons, and other performance-based methods in the gurdwara. Not to mention really distressed that lecturing and sermonizing often extended services and, in my opinion, often drew away from time spent in reflection around kirtan.
It also seems, to me, that the formal establishment (and acceptance) of granthis as “ordained” disciples of Sikhi encourages the creation of a laity. In theory, shouldn’t all Sikhs be capable of organizing and leading their own services? Shouldn’t we encourage everyone to achieve the literacy and familiarity necessary to comfortably participate in shabad kirtan, ardaas, and the basic requirements of langar? In the U.S., we absolutely do not provide sufficient resources to ensure this across sangats (some sangats are notable exceptions, e.g., the Beavercreek, OH, sangat, which is completely volunteer-run with no granthis, despite a population of <50 Sikhs). If we wanted to help mobilize Sikhs to be able to run their own gurdwaras, what kind of resources would we need to provide?
I understand that once we employ granthis there’s an implicit contract and deferral to their “wisdom,” but to what extent are we eroding our own personal understanding and potential for discussion, debate, and growth within Sikhi and within our own sangats? I have heard some liken granthis to spiritual guides; I would argue, however, that SGGS Ji is our guide, the Rehit Maryada our manual, and the sangat our laboratory for refining our understanding.
Is there a limit to the cost of accommodation?
June 18th, 2008The UK has been hit with a recent controversy over expenditures, allegedly upwards of £100,000, spent on finding appropriate anti-terror gear that could accommodate the Sikh turban. A good deal of this was spent taking the officer away from duty and asking him to approach equipment manufacturers himself to request accommodated gear. Shortly after this search period expired, he took a leave in order to cope with the emotional stress of this experience.
Two very salient arguments are made: One side argues that such cost was a “waste” and took the officer in training away from assignment (he was in limbo — he was not able to serve with the regular police, but without a uniform could not get full clearance to serve with anti-terror specialists). The other argues that the officer is sorely needed, that the county he hails from is actively trying to diversify its anti-terror police force, and that the cost is worth it if it paves the way for other ethnic and religious minorities to feel comfortable trying out to join the anti-terror squadron.
I think there’s validity to both arguments. Accommodation, especially in democracies, ought to be a key value in integrating diverse communities. That said, it sounds like the UK (or local) government did not take the issue of diversity seriously. The problem is not in the £100,000, per se, it’s in the failure of the state to actively support, or deal seriously with, the issue of Sikh guards.
But is there ever a (monetary) limit to accommodation? How do we find that limit? Is it a simple cost-benefit analysis, or are there other, more weighted, measures that come into play? Was it the money itself, or the poor management of said money?
Representation and Reality
June 17th, 2008Apparently the police have arrested over 70 Sikhs in Mumbai for vandalizing MTV’s headquarters there. The reason for the protest and vandalism? Apparently MTV’s poster promos featured a sardarni massaging a man, which they found offensive to the faith community and its principles.
Now, I typically do not advocate vandalism or violence as a means of protest, but I think this incident brings up a larger issue around representation, especially for minority communities. Is it possible that there is a Sikh girl, somewhere, who is a masseuse? Probably. However, the issue at hand is whether or not such a representation is offensive to the teachings of Sikhi (I have not seen the poster, so I can’t comment on how salacious it is), and if so, what an appropriate response would be.
Like many other minority communities, Sikhs face a unique task in trying to combat stereotypical and lampooned representations in the media while dealing honestly with the diversity of experiences and viewpoints within the broader faith community. This event, while very different, reminded me of the gurdwara incident in the UK a few years ago. Many feel that it is dangerous to “indulge” negative representations because they tend to produce new stereotypes or to violate the ethic core of the community (a good example of stereotypical Sikh representations would be the buffoon/drunkard or villain/nemesis in Bollywood films). So, if this poster was offensive, how should the community have dealt with the issue? I don’t know if they had tried other tactics (e.g., letter writing, phone calls, non-violent protest), but then again, it’s not hard for a non-violent protest to turn to vandalism or other outward action.
In the U.S., SMART (now SALDEF) originally started as an organization to combat misleading and incorrect stereotypes in American media. The Mumbai case is different on many fundamental levels: Sikhs are a much larger and much more visible minority in India, there is less of an “excuse” for ignorance on the part of national media networks (or international, in this case). However, it doesn’t seem like there’s a great mechanism for dealing with incidences like this.
How can Sikhs work to balance negative representations against the reality of community issues without recasting themselves as another stereotype or caricature?
Is there such a thing as Sikh banking?
June 9th, 2008I had a long and interesting conversation with a friend of mine this weekend on different attitudes towards finance and charity between different world religions. We noted that both Judaism and Sikhi require a 10% charitable contribution, in addition to service, which has no upper or lower bound and serves a different purpose. This dovetailed with a conversation I had with a few friends, including one who is an Islamic banker in Dubai, about religious concepts of usury, interest, and charity.
For many low-income and poor communities, asset/wealth creation is a major hurdle, and access to financial/resource markets and services is non-existent. Although Sikhi has strong proscriptions against materialism, greed (moh), and attachment (maya), it also has a redistributive element. While simplicity is embraced, wealth is not necessarily wholly eschewed (if earned honestly and put to just uses).
If a financial institution were opened upon Sikh principles, what would it look like, to you? What kind of services would it offer, or how would it help address the structural exclusion of the poor? For example, I could imagine very low interest or no interest loans, but perhaps other infusions? In other time periods, Sikhs built free clinics and community schools. Khalsa College, on an endowment from one of its funders, still offers free college tuition to local residents (regardless of religion). What are the kinds of “assets,” beyond simply wealth, that could contribute to Sikh principles of economic justice? Do you feel such principles (i.e., economic justice) exist in Sikhi?
California Supreme Court overturns gay marriage ban
May 15th, 2008At the vanguard of civil rights, the California Supreme Court affirmed the right to gay marriage today by overturning two of the state’s previous bans. The legislative debate over “gay marriage” (now, simply marriage) began in California in 2004, when San Francisco mayor Gavin Newsom ordered the county clerk to issue marriage licenses to same-sex couples.
Already opponents of the decision have thrown down the gauntlet, saying that they will push to place a constitutional amendment on the ballot to ban gay marriage. I say bring it on — I hope that people vote down such an obvious attempt to abrogate a decision that, at its core, is based on principles of equality. And then, I hope they gather signatures and pass a constitutional amendment UPHOLDING marriage equality, just to make it perfectly clear that voters are willing to be proactive on this issue.
I’ve made my position clear, but I have to say that I am incredibly proud and honored to be a Californian today. I remember wondering if marriage equality was something I would ever see in my own lifetime, or if it would be delayed for generations to come.
The Fierce Community?
May 2nd, 2008While we’ve heard a recurrent Canadian voice that claims that Sikhi is incompatible with being openly LGBTIQ, a new Sikh-specific support group has grown in Vancouver. There have certainly been South Asian-specific support organizations in the diaspora for the last decade or so (within the U.S., Trikone in SF, and SALGA on the east coast). However, these organizations have been challenged to create space for those at the intersections of regional and religious identity — i.e., between a Punjabi/South Asian ethnic identity and a Sikh religious identity. Similar organizations have recently sprouted up in the queer (South Asian) Muslim community, but this is the first formal Sikh support group I’ve heard about.
This made me reflect on other issues of integration and advocacy across communities. I think it’s vitally important to have community organizations, in part because they play a large role in creating sustainable institutions. However, I also resent that “mainstream” organizations sometimes use these institutions as an excuse for failing to provide comprehensive services for the true diversity within a larger, umbrella community. I also worry that it’s only possible to get this level of specificity in areas where there is a large enough community to achieve a critical mass.
What do you think, readers? Would a Sher in your area provide a necessary safe space? Would it be feasible?
Previous coverage: Towards a Queer ethos, A “Sensible” Religious Response to LGBTIQ Sikhs
A Rotting Harvest?
April 27th, 2008In keeping with TLH’s agricultural theme, the BBC reported today on the environmental health fallout of the Green Revolution in Punjab (I). The Green Revolution introduced industrial mono-culture farming to small farms. The result was a short and sharp growth in grain production. However, over time this has also resulted in declining harvests. Why? Because many of the “best practices” from industrial farming are also unsustainable. Without crop rotation, most stock grains (corn, soy, wheat, rice, and cotton) leach nutrients from the soil. The industrial solution to this is an over-reliance on both manufactured fertilizer (to re-fix nitrogen) and pesticides (since mono-crops are notoriously more vulnerable to weather or pest devastation). Now declining crops are paired with another negative outgrowth from devastatingly unnatural farming practice: increasing rates of cancer, and possibly pesticide poisoning, among Punjabi farmers.
In agricultural economics, public health, and agrarian studies, the links between pesticide use and health have been clearly documented in the local and international context (1, 2, 3, 4). We know, now, that many of these methods do not post the high crop levels that seemed never-ending in the past. And in the context of — arguably trade-driven — food shortages world-wide, this article raises questions about the disproportionate burden of agrarian “success.” Is it truly successful if it’s unsustainable? Is it “success” if grower booms later severely limit the quality or duration of life? How about the permanent ecological damage? The loss of biodiversity? Punjab has fed the subcontinent for decades, but what will happen if growth continues to fail while the population surges?
Previous coverage: “Nanak Kheti”… and Natural Farming, The Rights of Punjabi Farmworkers, Asian Americans and Rural Development, Farmer suicides continue…
