For those of you in the California Central Valley, a small group of folks from the Tracy sangat will be giving out coats, blankets, and socks in Modesto, Stockton, and Tracy . If you’re in the area and would like to donate or know families in need who could benefit from some extra help this season, please head on over to the Larch Community Center this Saturday at 10AM.
WHERE: Larch-Clover Community Center, 11157 W. Larch Road, Tracy, CA
INFO: Dottie Smith, 831-5920
So the other day on an NPR report (I don’t have a link, you will just have to take my word for it), a Latino immigrant man shared his own prejudices that have developed as he has achieved his “American Dream”. He spoke about how easily he began to forget the difficulties he encountered while “making it” in America as he nestled into his comfortable middle-class life.
From newspaper and pizza deliver-man to gardening and fast-food service, *he said his now comfortable middle-class lifestyle as a Network Engineer had made him blind to his own prejudices. He realized this when he went on a trip to DC and encountered an elderly blind African-American woman who sat under a monument with her hand out. He immediately thought she was begging for money and reached down into his pockets and emptied out all the change he had into her hands. Something many of us would consider an act of kindness rather than prejudice. However, the woman turned to him and said that she didn’t need his money … she only needed him to guide her to the nearest post-office. After guiding her to the post-office, he was grateful to this woman for helping him see his own prejudices that had long blinded him.
He went on to say that a major part of the “American Dream” he had forgotten about was to never become immune to the emotional pain of the prejudice one encounters as an immigrant striving to achieve the Dream. For example, the pain of having parents tell their children, “you never want to be a pizza-delivery man like him” in front of his face without knowing the circumstances that put him in that position (i.e. he was earning money to help pay for college and the family bills).
* Sorry, I forget his name and feel awkward using a pseudonym … so please bear with the repetition.
It’s The Langar Hall’s 1-Year Anniversary today and we would like to thank our readers and commentators for helping us sustain this blog!
We would basically be nothing without your participation, aside from a bunch of bloggers who read and comment on their own posts. You all have helped us come a long way in 12-months with 422 posts, a growing readership of 600 peeps, and over 3,000 comments. We hope Waheguru will continue to keep us all in chardi kalaa so we can provide appealing posts that make you want to read and comment!
Your suggestions play a large part in our growth as blog … so keep them coming and thank you for making this blog what it is today!
Here are some virtual gulab jamans from us to you on this sweet occasion … maou thaa mitta karyaa (let’s sweeten our mouth) even if it’s virtual! 😉
A couple of weeks ago TLH reported on an incident involving the Tagore family in Houston who suffered what can quite easily be classified as police brutality after having called for help. The family called nine-one-one after finding out that their home had been burglarized, but when the Sheriffs arrived, instead of viewing and treating the family as victims of a crime (which was more than apparent from the fact that the Sikh family called the police for help) – the Sheriffs viewed and treated them as outsiders and criminals – seeing only their Guru given turbans and kirpans.
As a sign that things may change – there have been reports that the new Sheriff-elect, Adrian Garcia, has pledged:
I will be offering just a good ear…I think that this is one of those roles that an elected official serves. We’ve got to always be ready to listen to any segment of the community when there’s concern and understand it.
He also made a visit to a Gurdwara and:
[P]romised to expand the department’s cultural diversity training, to help personnel better understand the diversity of the county. “I think it starts with leadership,” he said, “and that’s why I’m making myself available.” [Source]
I am sick of these articles!
Every so often, usually an Indian (but not always – and yes I chose the term on purpose) picks some problem in the world and then asks the question “Where is X’s (insert troubled country here) KPS Gill?”
The most recent example, published in Toronto’s The Star, (I hope Sikhs in the Toronto area VOCIFEROUSLY respond to the editor’s message – mcohn@thestar.com and others write well-thought out ‘letters to the editor’ and submit to lettertoed@thestar.ca) suggests a “Punjab lesson” be applied to Afghanistan. A few years ago, Vinod of Sepiamutiny did the same in Iraq echoing one of his “favorite” blogs. Indian newspapers such as Express India have often printed such things as well.
The reason I am sick of these articles is because of the ‘sanitized’ and ‘white-washed’ erasure of the TRUE face of Gill’s ‘Punjab lesson’.
In the Sikh tradition, shoes have a particular connotation. When we enter the Gurdwara we take them off (and somehow it is noteworthy when a the Sheriff takes them off when visiting a Houston Gurdwara); before entering our homes we often take them off; and one of the worst insults is to get beat by a shoe. I know I have been threatened many times.
By now you may have already seen this video that is the talk of the world. Since in The Langar Hall you are usually required to take off your shoes, we wonder if it gets this much attention. Enjoy the instant replays and slow motion analysis!
If you must, here is an actual article on George Bush, Iraq, the Arab journalist, and the shoe thrown ’round the world.
For those of you that have never attended a retreat before, its not like the Sikh camps you went to as a kid. Its not Sikhi boot-camp, but a chance for you to explore you own spirituality and really examine how you’re incorporating Sikhi into your life.
The Toronto Sikh Retreat has been held in various forms for almost a decade. Never formalized into a full organization, its always been a fluid mix of Sikh students and young professionals coming together to put them on.
What I love about the retreat is that the workshops and activities are all planned by the youth and EVERYTHING is meant to be interactive. Even the divaans are two-way. At no point does anyone lecture to you or claim to know the right answer. The facilitators are merely individuals who have taken the time to do their homework on a particular topic so that they can guide the workshops.
Best of all, the retreats are a blast. They’re one of the funnest and most energizing weekends of the year for me. I look forward to them all year.
This year retreat promises to be amazing. The organizers have added an extra day to allow for lots of outdoor fun and more opportunities for informal discussion. The first workshop covers the life of Guru Tegh Bahadur and why his sacrifice is as relevant in today’s age as it was over three hundred years ago. The other workshop is going to be on we can use our creativity to express our Sikhi and spirituality. Also, this year there’s going to be an open mic night where attendees will be able to showcase their hidden “talents”.
The location of the retreat is also worth seeing. Nestled next to a great big toboggan hill, the Ecology Retreat Centre has separate buildings for the divaan hall, dining/meeting hall and sleeping quarters. As a creature comfort myself, I can tell you the accommodations and bathrooms are just fine. * So it doesn’t matter where you are on the path of Sikh, the retreat is a chance to recharge your spiritual batteries, push your own thinking and make a ton of new friends.
The Toronto Sikh Retreat runs from January 8th to 11th, 2009. It will be held at the Ecology Retreat Centre in Orangeville. For more registration and information visit the TSR website or the TSR blog.
Deh Shiva bar mohe ihe / shubh karman the khabhu na taro
God, grant me this: that I will never refrain from righteous actsna daroo ar siyoo jab jah laro / nische kar apni jeet karo
That I will fight life’s battles without fear, and will claim victory with courageAr Sikh hao apne hi mum ko / Eh lalch hou guna tau uchroo
That you will be ingrained in my mind / with my highest ambition to sing your praisesJab aav ki audh nidhaan nane / aut hee rann me tab joojh maroo
when this mortal life comes to an end, may I fight with limitless courage
“Deh Shiva” is often described as the Sikh national anthem, and it comes to us from Dasam Granth. As a shabad, it has been invoked on the (literal) battlefield as a rallying cry and a unifying call around Waheguru. The shabad analogizes the struggle in our daily lives to overcome issues that lead us away from Waheguru to a battle — with a single-minded focus on Waheguru, we are able to transcend our attachments to the material and emotional trappings of life.
But as a shabad it has also been used in a very literal manner to mobilize Sikhs in war. As Mewa Singh mobilize action around a political (and militarized) struggle. Does a literal intepretation, or recitation, of shabad convert its meaning? I’ve always found this specific shabad empowering and elevating, but not inherently “violent” or “militant.” As a child, I always felt strangely calm and elated by the words, punctuated at each phrase with “Bole So Nihal, Sat Sri Akal!” I have always heard this shabad as a call to the nation, not as a device or tool for violence.
We’ve heard the arguments (valid and not) before about why Sikhi is a martial faith or has a martial history or a martial outlook. There are certainly religious foundations that acknowledge the real challenges faced in every day life and the need to resist oppression. Resistance eschews, but does not forbid, violence. Nonetheless, at its core I believe Sikhi is a religion of love — love of the Guru, Granth, and community, defined in the context of humankind and creation.
Yes, now it’s our turn….The debate has been raging in the South Asian blogosphere and although this post is extremely late, the issue is still important, especially for those Sikhs in the diaspora.
The issue surrounds that of Sonal Shah. Sonal Shah, like many young ambitious desis in the US, has an exceptional resume with the US Department of Treasury, the World Bank, the Center for Global Development, and even worked as a VP for Goldman Sachs. The most recent entry on her resume includes working as the head of Global Development Initiatives for google.org. With regards to the desi community she was able to establish the successful Indicorps project that serves as a conduit for those wishing to volunteer in India in 2001 (as a completely unrelated note, it is interesting to see the Sikh initiative FATEH in Punjab started almost 5 years prior to Indicorps).
Now before you start wondering why I am posting her biodata/resume, it will become pertinent if you keep reading, I promise. So during the recent American presidential election, Shah acted as a technology advisor to the Obama campaign team and was recently announced to be on the Obama-Biden transition team.
All was quiet on the western front until Vijay Parshad, a well-known academic that holds the George and Martha Kellner Chair in South Asian History and Professor of International Studies at Trinity College wrote an article on a popular blog, titled “Obama’s Indian: The Many Faces of Sonal Shah.” As he later wrote, this one created “a little kerfuffle.”
As many Punjabi Sikh homes across America celebrated Thanksgiving with the traditional Turkey dinner with all the fixins, chollaa puraa with a side of dhaee, or chicken/turkey cooked in good old Masalaa, I wonder about our internal struggle to feel “American”.
Although much of Jhumpa Lahiri’s work [previous TLH coverage] focuses on the issues encountered by middle to upper-middle class immigrant Indians and their children (i.e. Bengali) in America, her recent NPR interview on the struggle to feel “American” can resonate across the immigrant experience. Thus, complicating the notion of what it means to be “American” in the first place.
As a child of Indian immigrants born in the West, Lahiri says “there is sort of a half-way feeling [of being American]” for her.
However, her parents never thought of themselves as American:
“…they’ve lived here now for more than half of their lives, and they raised a family here and now have grandchildren here. … It has become their home … but at the same time, for my parents, I don’t think either of them will ever consciously think, ‘I am an American” [both are American citizens].
Last week on TLH we addressed the police brutality faced by the Tagore family in Texas.
You will find here a consolidated list of how to TAKE ACTION NOW on this injustice. Different organizing tools are available for the Sikh community to act, we just need to use them. Taking action in at least one way is better than none!
Please remember, we have to empower ourselves as individuals and a community to take action and not just rely on a few community lawyers or media-based activists. Our actions as a whole are much stronger than a few!
Sign A Sikh Coalition Petition here: Harris County Sheriff-Elect Adrian Garcia is visiting the Sikh Center of Houston on Sunday, December 14, 2008. He will be the new Sheriff for Harris County next year. This petition will be directly handed over to him, so please help us gain as many signatures as possible.
Submit A Question here: Harris County Sheriff-Elect Adrian Garcia is visiting the Sikh Center of Houston on Sunday, December 14, 2008. During his visit the Tagore family and sangat members will be able to ask him questions on the actions he will take in response to the treatment of the Tagore family by police officers. Submit a question for the Tagore family to ask Sheriff-Elect Garcia directly when he visits the Gurdwara.
Call numbers available here, here, and here (numbers are also in the comments section): A few pointers when calling are-
- Be Polite and Respectful
- Express your concern about police brutality and specifically the needless handcuffing of Kawaljeet Kaur Tagore and her family members, including her 60 year old mother
- Express your concern about the needless use of foul curse words against the family by officers
- Express your concern about the lack of knowledge by officers on Sikhs and Sikh practices
Please tell your family and friends about these different ways to act NOW … at the end of the day your voice is stronger in spreading the word than a TLH post, any blog, or an organizational e-mail! 
In a press release yesterday, SALDEF reported that the state of Indiana has recently implemented new guidelines for drivers license photographs:
The new policy incorporates the use of new facial recognition software and involves restrictions on smiling, head coverings, scarves, glasses, and facial hair. The security software is supposedly designed to protect customers from identity fraud.
Apparently, the new no-smiling license picture is to go into a database which:
[S]tores your undistorted image and if someone later tries to get a photo ID in your name, the computer will scan it’s facial files and find out. [Source]
Obviously, the state has a good motive for implementing the software, even though I’m not too convinced that it will be successful. In any event, the Sikhs are supposed to be safe in one regard – as it is reported that if you wear a head covering for religious reasons (read: TURBAN!) you can apply for a waiver. It is not clear how the policy’s facial hair restriction will apply to Sikhs.
Interestingly, with the new regulations having been in place for one whole whopping day now, there has already been a report from an Indianan Sikh that he was (a) not told of the exception for religious attire and (b) not provided any waiver documents.
If the state is going to provide you with an “accommodation” doesn’t it make sense for them to inform you of it when it is obvious that you are wearing a turban for a religious reason or when you inform them of that fact? As with so many other instances regarding security precautions, it seems that our community has to take a proactive role in making sure we are not pushed around by the state. So kudos to the Sikh for reporting to SALDEF, and to SALDEF for being on top of the Indiana licensing policy issue and reporting to us.
On an up note – Indiana is to be recognized for being wise enough to place an exemption for religion in their new guidelines – unlike France and the story reported a few days prior – where Camille discussed the how the European Court of Human Rights ruled against French Sikhs on the issue of being able to wear the turban/dastar in drivers license photographs there.
Karambir Singh Kang, the general manager of the Taj Mahal Hotel, acted with great courage during the recent Mumbai tragedy. (Thanks for the tip, It’sM
e)
Karambir Singh lost his wife and two sons in the hotel when they were forced to barricade themselves inside a room on the 6th floor. They died from asphyxiation while hiding in the bathroom of their hotel residential suite. Karambir called his mom in Mohali, Kanwaljeet Kaur, to tell her what had happened. Her words, “Go save the others,” gave him the courage to help other hotel guests while his wife and children could not be reached.
It was, he said, his mother’s words of courage that prodded him to fight back after watching his world blow into smithereens in front of his eyes. “I got a call from Karambir and his voice was shaking,” his mother Kanwaljeet Kaur said, tears rolling down.”He told me that terrorists have entered the hotel and his family is stuck on the 6th floor and that he can’t save them. I just said, ‘You are a brave boy, go save the others.” [Times of India]
Karambir followed his mother’s advice and saved many guests at the hotel.
“He saved many amid firing and grenade explosions, but he could not reach the sixth floor where his family was trapped in their residential suite,” said Kamaljit. [Indian Express] Yet even after he learned of the death of his wife and children, the hotelier, originally from the Punjab, stayed at his post. On Saturday morning, when the final gunman holed-up in the landmark hotel was killed by commandos, Mr Kang was still working. Reports said that the hotel’s owner, the industrialist Ratan Tata, had to personally tell him to go home and be with his relatives. [The Independent]
Ardaas was held for Karambir’s wife and son at a gurdwara near their farmhouse in Kandala, Mohali. Outside of the gurdwara, the family installed a board where guests could pay tribute. Their message to the well-wishers was: “Now time has come to stand united and forget all differences, may it be political, ideological or religious to give a befitting reply to terrorism and those who perpetrate it.”
The last time I was in Punjab, I visited a gurdwara with a cousin of mine who was a one-time employee of the SGPC. 
Upon receiving and tasting the karah parshad, I asked him why it was so coarse and dry compared what I was used to. He responded that it was now common practice for SGPC-controlled gurdwaras to use a lower quality, more unrefined type of flour, as this required less butter. But why would the gurdwara staff want to use less butter? To pocket the savings in the butter budget, of course.
Sadly, not much surprises me about the SGPC anymore. A story out of the Tribune India this weekend reported the following account of 15 SGPC employees being fired.
The Shiromani Gurdwara Prabandhak Committee dismissed as many as 15 employees on the recommendation of the fact-finding committee, headed by general secretary Sukhdev Singh Bhaur.
Earlier, they were indicted for indulging in serious cases including corruption, addiction and moral turpitude. However, the SGPC has decided to review the cases of those who were found guilty of pilferage of ration from the Guru Ram Dass Langar and iron rods from store of Gurdwara Sultanpur Lodhi (Kapurthalla).
Among those who have been dismissed include Sukhvir Singh, a gurdwara inspector, SGPC, Sawinder Singh, posted at Gurdwara Jind, Ajit Singh (Gurdwara Bir Sahib), Devinder Singh (Darbar Sahib, Amritsar), Lakhwant Singh, Satnam Singh (Gurdwara Sukhchaina Sahib, Phagwara), Pargat Singh and Baldev Singh (Darbar Sahib), Balkar Singh (Gurdwara Tahliana, Raikot), Harjit Singh, Natha Singh and Dalbag Singh (Takht Kesgarh Sahib), Rachhpal Singh (Darbar Singh) and Tarsem Singh (Gurdwara Amb Sahib).
Talking to The Tribune, SGPC president Avtar Singh said the employees who were sacked were allegedly involved in theft/pilferage of ration, drug addiction and moral turpitude.
He said the SGPC was determined to weed out corruption and all sorts of evils from the committee.
The sub-committee, which recommended immediate dismissal of the employees, comprised Sukhdev Singh Bhaur, Gurbachan Singh Karmuwala, Bibi Bhajan Kaur Dograwala, both executive members, Baba Tek Singh, Makhan Singh Nangli, Kulowant Singh Mannan and Harbans Singh Kandhola. Earlier, the accused employees were placed under suspension, but they had applied for mercy appeal.
However, after scrutiny of the record, 22 employees were found to be guilty of various charges, while certain officials were let off for want of proof. It may be recalled that the SGPC had dismissed its two employees while two officials were suspended for bogus purchase of more than 10,000 cement bags by the SGPC by tampering with records.
In my last post, I argued that terrorists, by their actions, sever any legitimate relationship with a religion and any recognized sovereign, and as such terrorists should be identified as terrorists (e.g., “terrorists have invoked an interpretation of Islam to justify their actions”), even if the terrorists use religion or a disputed regional policy as a justification for their acts. Note that the focus of the proposition is identification of terrorists, and that its purpose was to suggest ways in which a backlash against all Muslims in India could be avoided.
This post generated a significant and spirited reaction. For example, some contended that my argument was typical of the left, of apologists, and of those who fail to understand the demonstrated link between Islam and terrorism. In response, and consistent with the fact that it’s exam time in classrooms and campuses across America, I ask the following:
Who made these statements:
“Ours is a war not against a religion, not against the Muslim faith. But ours is a war against individuals who absolutely hate what America stands for[.]”
“Americans understand we fight not a religion; ours is not a campaign against the Muslim faith. Ours is a campaign against evil.”
“The enemy of America is not our many Muslim friends; it is not our many Arab friends. Our enemy is a radical network of terrorists[.]”
“[T]he war against terrorism is not a war against Muslims, nor is it a war against Arabs. It’s a war against evil people who conduct crimes against innocent people.”
And the kicker:
This enemy tries to hide behind a peaceful faith. But those who celebrate the murder of innocent men, women and children have no religion, have no conscience and have no mercy.
A French Sikh who appealed the ban on wearing a turban for ID-card photos was denied his right to religious practice by the European Court of Human Rights. While acknowleding that the ban interferes with religious practice, the Court argued that “public safety” overrode accommodation. As a rationale for their ruling, they argued that there was a safety need to photograph individuals without their religious attire and that similar steps have been taken with the hijab.
Every time I read a story like this, it’s hard not to be livid. When the French ban came down, I thought it was unabashedly racist, with an imposition of one mode of attire/appearance privileged and institutionalized over diversity. It’s even more shameful, in my opinion, to have a court whose sole duty is to adjudicate and defend human rights rule against religious accommodation on the basis of xenophobia and misinformation. If a Sikh or a Muslim is walking about in religious attire, how will photographing them without it help you identify them? The real underlying argument is about “hiding” dangerous things in one’s outfit, which is no easier to do than hiding it on your person, and no less offensive.
This brings up two underlying issues for me. The first speaks to the completely disparate meanings we attach to the word “secular” on either side of the Atlantic. Here in the U.S., the idea of “secularism” means the absence of the establishment of a national church or faith. In effect, a very religious country is allowed to have many different expressions of faith co-exist, and for the most part, has been relatively more open about this. In France, “secular” means the expungement of religion from public space (although, of course, this has disproportionate effects for religions that incorporate attire or presentation into one’s practice). When both of these competing ideas exist, I would expect a human rights body to adjudicate on the side of freedom, not on the side of fear.
The underlying argument — that national security (couched in “public safety” here) trumps other principles of expression or practice is not unfamiliar, but it seems so jarringly out of touch with the reality of people’s lives. So what do you do when a rights-based argument fails against a national defense argument? What becomes the forum for legal protection? Are there any legally-rooted places to resort to for communities who pose a large enough minority to bring out reactionary legislation, but not enough to impact political change?
Lookout New Yorkers! There’s a new Sikh in town! Where is he? Who is he? He’s on your subway wall… representing Bank of America, sporting a NICE pagh with the cleanest layers I’ve seen in a long time. It looks like the folks at Kenneth Cole’s might have some competition…
The designers obviously weren’t Sikh because they messed with his pagh and flipped it- maybe to make it look more original. The inset of the picture on the left shows the model with his pagh properly tied – with the larhs (layers) on the right.
Previous discussions of Sikhs in the media, entertainment and modeling:
The contents of an email from Tarlochan Singh, a member of the Indian Parliament, to Jagpal Singh Tiwana were published in The Sikh Times recently. 
Apparently, the member of Parliament is trying to have the Indian Constitution amended so that Sikhs are no longer referred to as Hindus for the purposes of Article 25 (freedom of religion).
Dear S. Tiwana Ji,
When I became a Member of Parliament I moved a Private Members Bill for an amendment of Section 25 of the Indian Constitution such that the Sikhs are treated as an independent religion. Under the present Constitution Sikhs are regarded as part of the Hindus. So this amendment is required for getting us independent status. My bill came before the House for discussion twice but due to disturbances in the House no proceeding could take place. Now I am waiting for the next opportunity. [The Sikh Times]
Currently, freedom of religion in India’s Constitution (Article 25) reads as follows:
There’s a profile in today’s Toronto Star (and a video online) of the classical Punjabi Sikh family in Canada. Dad came to Canada as young man and goes back to get married. 
Mom and Dad both have college degrees from India but have limited ability to speak English in a business setting. Living with Dad’s parents, the economic pressures quickly put them into the workforce where they are able to land blue collar jobs at a local car parts factory. There they work with other immigrants, mostly Punjabi with whom they feel comfortable. Business is doing well, they’re able to get good jobs on the factory floor, buy a good house and provide for their children.
Then the economy falls apart. Auto sales plummet and parts suppliers can’t stay afloat. They shut plants and layoff workers. All of a sudden Mom and Dad find themselves out of a job with limited transferable skills.
That’s the story of Adarash Pal Singh and Paramjeet Kaur Saini. Both were laid off from Progressive Moulded Products last June and haven’t been able to find employment. To re-skill, both are pursuing further education and Paramjeet just got accepted into Second Career program.
It has been over a year since the brutal attack upon Sukhvir Singh, a Sikh taxi driver from Seattle. I previously blogged about the ordeal and Sukhvir’s heroic capacity to forgive. In many ways his move enshrines a message by Guru Nanak from SGGS (p. 223) in Raag Gauri:
Khima Gahi Brath Seel Santokh
Extending forgiveness is the (true) fast, (the true act of) kindness, (the true path of) contentment
However, for the Sikh community in Seattle, the movement did not end there. It seemed to have prompted two Sikh students at the University of Washington, Jay Singh and Paul Bassi, to come up with a project.
