In a recent post, Camille asked important questions around growing Sikh female leadership/representation, rather than just “managing” it. At the heart of leadership in any organization is decision-making. A critical component of growing Sikh female-leadership/representation is giving access to decision-making spaces that are commonly occupied by Sikh men and incorporating female perspectives into decision-making. Thus, you will see the strongest battles for gender equity in Sikh organizations tend to be fought around decision-making power. A recent example of such a battle was at a Gurdwara in Bristol, U.K. where two factions were fighting over allowing women to take part in Gurdwara elections. Women were demanding the right to vote while also running for committee-member seats. This past Sunday during Gurdwara management-committee elections, both factions broke out into a riot over allowing 79 women to vote past the registration deadline.
According to the Daily Mail:
Six riot vans were dispatched to close the road in Fishponds, Bristol, and one man was arrested and cautioned for a public order offence during the seven-hour stand-off.
Voting finally finished at 4pm and resulted in three women being voted onto the management committee for the first time in the temple’s history.
The trigger for the riot was when one man frustrated by the situation started trouble inside the Gurdwara that spilled out onto the street where “women were blocking his car and trying to push it over while he was still inside clinging to the steering wheel”.
An elderly women at the site reported “… a crowd of mainly women and children stood on one side of the road and men on the other. They were fronting each other up and shouting abuse across the road. The women were screaming ‘we’re not going anywhere’.
I’ve mentioned before how much I enjoy belonging to such a pro-active community. I don’t know whether it’s the Punjabi, the Sikh, or some combination of the two influences that makes people speak out, but whatever it is, I love it.
This picture, I think, portrays why. It speaks volumes. Hundreds of men and women of every age group walked together and made their voices heard in Richmond Hill today.
“Don’t Hate, Educate” and “Fed Up” (says the chotu in the front row on the right).
The girl in the front, center stole a piece of my heart too.
From the Sikh Coalition:
Many of us have taken part in discussions on how the turban is being commodified and a target for hatred. Understandably there is a strong religious argument for why a turban shouldn’t become another fashion accessory or replaced with a beanie. This argument is anchored in the Sikh meaning of the turban.
The symbolisms of wearing a turban are many from it being regarded as a symbol of sovereignty, dedication, self-respect, courage and piety but the reason all practicing Sikhs wear the turban is just one – out of love and obedience of the wishes of the founders of their faith.
The turban serves as a mark of commitment to the Sikh Gurus. It distinguishes a Sikh as an instrument of the Guru and decrees accountability for certain spiritual and temporal duties. It is a mark of the Guru and declares that the Sikh wearing a turban is a servant of the Divine Presence.
But what happens to this meaning when the turban is being forced upon non-Sikhs? The Cheema Mandi (near Sangrur), Punjab branch of Akal Academy Buru Sahib is requiring all non-Sikh children to wear a patka or dastaar (i.e. type of turban). Most of these children are practicing Hindus who don’t spiritually identify with Sikhi.
Although my earlier discussion on multiculturalism put forth some of my thoughts, an interesting news item caught my interest yesterday. I guess this can be seen in a way as a part II of that original post.
While many of us spent our weekends remembering the spirit of the Khalsa, attending Nagar Kirtans, making rounds at the Vaisakhi Melas, or buying tickets for the upcoming Gurdas Mann tour, some New York Sikhs did something very different.
Sponsored by the Sikh Coalition, Sikhs in New York gathered at the steps of City Hall in protest. They released a report, “Making Our Voices Heard: A Civil Rights Agenda for New York City’s Sikhs.”
The report provides its own background:
In December 2006, the Sikh Coalition, with the help of several dedicated volunteers, began conducting the first ever civil rights survey of New York City’s Sikhs. The survey intended to gather information on Sikhs’ experiences with incidents of bias, employment discrimination, language access and other issues that hinder full integration into New York’s civic and political life.
This report represents the results obtained from the data we collected from 1,021 Sikhs who live in New York City’s five boroughs. The data presented in this report identifies significant gaps between the promise of the law and the Sikh community’s reality on the ground.
While Sikhs have lived in the U.S. for over 100 years, our numbers have grown tremendously after 1960s immigration reform. With this increase in numbers, we’re beginning to see the first long-term interactions between waves of immigrants and within generations of immigrants. These shifts in demographics, in concert with growth in the population of U.S.-born Sikhs, have created a space in which we are re-visioning and exploring advocacy and expression on behalf of the Sikh community.
Among many U.S.-born and 1.5-generation Sikhs, this advocacy and participation has happened through the creation of new institutions. Sidestepping the process of sangat-based decision-making, a slew of new “community-focused” advocacy organizations have popped up. Many of the organizations we now think of as household names (SALDEF – formerly SMART, Sikh Coalition, United Sikhs, Ensaaf) were founded in the last 15 years. While these same organizations provide important legal advocacy tools, a lack of coordination between organizations, paired with a hesitancy to engage Sikh spiritual organizations, at best leads to confusion around a cohesive, unified Sikh voice/message. At its worst, this failure to work together leads to the creation of campaigns that often either duplicate efforts or undermine each others’ work.
So, I’m a fan of Waris Singh Ahluwalia. It should be no surprise – he’s an actor who makes incredible jewelry and I’m all about diverse talents. Last year, with the release of
The Darjeeling Limited, he did an interview and responded to being honored for his positive portrayal of Sikhs in the media. I thought it was significant,
I don’t want to be honored that much. I really don’t. I’m humbled and utterly confused to be put in this position. All these galas and fundraisers, they’re really important–especially after 9/11, when we’re seen as one of the major religions, and nobody knows who we are. In terms of the Sikh community, we’ll raise our families, go to work, pay our taxes, be American citizens, and that [should be] enough. Guess what? That’s not enough.
Why is it not enough? Regardless of how “citizen-like” we act, will we continue to fight the typecasts and stereotypes the media has imposed on an “unfamiliar” community?
Lately there has been numerous stories affecting Sikhs around the globe, and an interesting number of them concern our innate rights as Sikhs. Sarika Singh, a 14 year-old Sikh girl living in Wales, was excluded from her school for wearing a Kara. Last November a legal fight began for Sarika to be allowed back into her school, whom say she was “legally” dismissed due to violating their policy of “No Jewelry” to ensure equality for students. The school’s governing committee have yet to research the importance of the Kara and appreciate the significance it holds for Sikhs. Sarika has now filed her case in a High Court.
Another ongoing issue concerns the French law passed which bans students from wearing “religious headgear” in schools. A great number of students have been expelled from class for not abiding with this ban, which in fact means Sikhs cannot wear turbans and Muslims cannot wear headscarves.(The Sikh schoolboys lost their appeal in a French court). I felt great disappointment and anger when this was passed in France, and I thought where are the rights of these individuals as Citizens of this country? Then I remind myself how Sikhs in the U.S. must have felt when the TSA was allowing the searches of their Turbans in public. Thankfully with the perseverance of the Sikh community, and organizations like Sikh Coalition, SALDEF, and United Sikhs, we were able to “educate” people and facilitate an addendum to their policy. In 1969 Sohan Singh Jolly, a 66 year-old Sikh man living in the U.K., won a fight to wear his Turban on duty as a busman. I am amazed that we are still fighting for our rights as Sikhs, and yet we feel we have come such a long way. Prime Minister Manmohan Singh has been urged to bring up the issue of this ban with French President Sarkozy, when he visits India later this month. Sikhs held a peace march to protest against the French turban ban earlier this week in New Delhi. (Now with India being tagged as one of the emerging economic powers of the world, maybe Sarkozy will feel the need to make relations better with the Indian community, like Gordon Brown did earlier this week).
Tejinder Singh Sidhu was denied entry into a Calgary court earlier this week due to wearing a Kirpan. He had been summoned by the court to testify as a witness, and was not allowed to fufill his civic duty and testify. Our rights as Sikhs to freely practice our faith are continuously being violated. I am thankful that we have a great number of Sikh organizations that work incredibly hard to maintain and fight for our rights every day. But something is wrong in the world today where we are allowing such laws to be passed that discriminate, and are unjustified.
Maybe we fight more passionately for our rights because Sikhi instills values in us like equality amongst all people, respect and live by positive ideals, and fight for justice and fairness for all?
Although this blog is new, I couldn’t resist getting the in the ‘countdown’ spirit with another useless list. Oh well, the end of the calendar year (although not the Nanakshahi Sikh calendar) gives us some time for thoughts and reflections. Here is my list of this year’s top 5 events that will influence 2008 and beyond.
5. Khalsa Kids – The Sikh diaspora is coming of age and creating new tools for the community. It has been over ten years since the suicide of 13 year old Vijay Singh in the UK after being repeatedly bullied in school. Unfortunately the bullying of young Sikh boys tends to be the rule and not the exception. The Sikh Coalition released a harrowing report that showed 77.5% of Sikh boys surveyed in Queens reported being teased or harassed on account of their Sikh identity. However, the community is beginning to respond and it reveals a coming of age here in the US Sikh population.
A Sikh teacher, SriNam Singh Khalsa, recently published Break the Bully Cycle: Intervention Techniques and Activities to Create a Respectful School Community. This book provides strategies to enable school teachers and administrators in helping not only the victims of bullies, but also the bullies themselves. Another book, written by a Sikh high school student, Harkirat Singh Hansra, helps to give non-Sikhs, especially students, a basic understanding on Sikhi. Titled Liberty at Stake – Sikhs: The Most Visible Yet Understood Minority in America provides a Sikh teenager’s perspective of the world around him. Finally, perhaps the most innovative project was the Sikh Coalition’s launch of its Khalsa Kids website. Fun, interactive, and professional the Sikh Coalition must be commended for creating a real tool that will serve Sikh communities throughout the world. That the Sikh community has a multi-faceted approach and is using its resources is a great success of 2007 that will set the bar for 2008 and beyond.
As we celebrate the New Year and look forward to what it holds in store for us (at the very least an election!), it is important to look back and remember what we have experienced as a community this past year. In celebration of the Sikh Diaspora and what it represents to us today, here is a look back at some of the global stories, books, films and websites that impacted our community in 2007.
- Young Sikh Men Get Haircuts, Annoying Their Elders. “It’s usually college-going students who are more worried about looking good than about their spiritual identity…[It] releases a certain amount of pressure.”
- A new website, Sikh Chic, discussing articles related to the art and culture of the Sikh Diaspora was launched. “We need to re-think the Sikh idea in the North American idiom, in our language, in our way of articulating our thoughts.”
- The Sikh clergy issues an edict directing the Sikh Sangat to snap all ties, including social, religious and political, with Baba Ram Rahim Gurmit, head, Dera Sacha Sauda, and its followers.
- Several books for and about Sikhs are published and discussed including Shame, Sacred Games, Sikhs in Britain, Londonstani, Sikhs Unlimited, I See No Stranger: Early Sikh Art and Devotion.
- A Sikh-Canadian group slams the long-standing immigration policy that forces people with the surname Singh or Kaur to change their last names. It was later noted that the immigration letter sent out was poorly worded.
As I have been thinking about the Sikh community’s mobilization against post-9/11
I feel as though the discourse on Sikhs being the targets of racial profiling has really been about keshdari Sikhs. I must preface this argument with the statement that I understand the issues that khesdari Sikh men face every day are quite different than those of clean-shaven Sikhs. The experience of physically looking quite different than the majority of the clean-shaven population, regardless if it’s brown, white, yellow, or pink, that surrounds you does not make it “easy” to blend in. I sympathize and, more importantly, respect and admire your actions to keep your khes (i.e. hair) as a symbol of your Sikh identity. Furthermore, I undoubtedly agree that keshdari Sikhs have been the targets of racial profiling and victims of hate crimes following the events of 9/11 because “they look like Osama Bin Landen” and “all the other bad guys in
I have heard of a few cases of clean-shaven Punjabi Sikh men being racially profiled and harassed as our Arab and Muslim brothers … I would not doubt it happening to Latino men too. I remember one clean-shaven Punjabi Sikh gentlemen sharing his experience with racial profiling immediately following the 9/11 attacks in the film, “Divided We Fall: Americans In The Aftermath”. These stories made me wonder if Sikh organizations, such as the Sikh Coalition and SALDEF, have made a concerted effort to reach out to clean-shaven Punjabi Sikh men to document and represent their experiences in petitions and memos sent to policy makers and politicians about Sikh racial profiling. Or are these men not Sikh “enough” to be part of the discussion? Some could argue that it is the external representation of Sikh identity that is being targeted for racial profiling, such as the turban and beard; clean-shaven Sikh men don’t display either of those markers. However, I would argue, aren’t the majority of khesdari Sikh men being targeted because they are also “brown”? They are the ones I have commonly seen being represented in films, commercials, and literature on the fight against Sikh racial profiling. Hence, isn’t there a shared history of discrimination and profiling based on “dark” features” along with a common religious belief system, regardless of the varied decisions made by Punjabi Sikh men on keeping their hair?
Christina Antonakos-Wallace, filmmaker of with WINGS and ROOTS
Christina Antonakos-Wallace is the filmmaker behind with WINGS and ROOTS, a 90-minute documentary that tells the stories of five people from different immigrant communities living in New York or Berlin, Germany, who have struggled to shape their identity in various ways.
The film features The Langar Hall’s own Sonny Singh, a Sikh living in New York. Part of his story was featured in the well-received short documentary Article of Faith, spawned from the with WINGS and ROOTS project, that portrays Sonny’s activism around bullying of Sikh school children in New York. Another short film, called Where are you from from? was also produced out of this project.
Below, Christina Antonakos-Wallace discusses the film and provides great insight about its intended message regarding the immigrant experience and the search for identity. You can view the trailer for with WINGS and ROOTS at the end of this post.
(Disclaimer: I’ve never watched American Idol before. It’s true.)
Most of you are probably already well aware that a young Sikh named Gurpreet Singh Sarin appeared on American Idol last night and made it through the first hurdle. In case you missed it, here is the clip from his audition in front of the judges.
Like most of you, I’ve been barraged with posts on Facebook and Twitter about Gurpreet’s success on the show last night, mostly expressing excitement and support for the self-proclaimed “Turbanator.” The vibe I’m getting from all the posts I’m seeing from Sikhs is that this big moment for Gurpreet is a big moment for the Sikh community in the US, perhaps an opportunity for some positive representation in popular culture. The Sikh Coalition and SALDEF have tweeted congratulations to Gurpreet as well, and the overall sentiment appears celebratory.
I share some of this excitement, or at least fascination, but the whole thing is also making me cringe a bit. I don’t want to unnecessarily rain on this parade because I do think it is an interesting moment and opportunity. I also think Gurpreet is a solid singer and did a great job at handling what must have been an uncomfortable situation on many levels.
Co-blogged with Nina Chanpreet Kaur
(source: Daily Record and Sunday Mail)
“All the talking is done and now it’s time to walk the walk / Revolution’s in the air 9mm in my hand / You can run but you can’t hide from this master plan.” (Song lyrics by Wade Michael Page’s band End Apathy)
A few weeks ago, the Federal Bureau of Investigation (FBI) closed its investigation into the mass shooting that occurred at the Sikh Temple of Wisconsin in August, in which six Sikhs were murdered and wounded four others, including Lieutenant Brian Murphy of the Oak Creek Police Department, and Punjab Singh, who is still in a long-term care facility receiving treatment.
The FBI’s conclusion does not bring any closure. In the wake of Oak Creek, the specter of a growing white supremacist movement has not been adequately addressed by the media, policy makers, nor law enforcement agencies. This frames the issue of hate crimes against Sikhs as something almost incidentally perpetrated by independent murderers, and the stalling by the FBI to accurately and consistently report anti-Sikh and other hate crimes as well as link it to domestic terrorism reinforces the sense that the white supremacy movement is something federal, state and local government are not taking seriously or prioritizing. Historically, the white supremacist movement at-large has perpetrated heinous crimes fueled by hate and bias often in the guise of a member gone rogue as we saw in Oak Creek in August 2012.
Over the last month since the horrific tragedy in Oak Creek, WI, Sikh civil rights organizations and other leaders in the community seem to have come to a consensus on what our collective demand should be to move forward — getting the FBI to track hate crimes against Sikhs. A few weeks ago Valarie Kaur wrote an op-ed in the Washington Post entitled, “Sikhs deserve the dignity of being a statistic,” in which she convincingly articulates the basic argument that many are making:
The FBI tracks all hate crimes on Form 1-699, the Hate Crime Incident Report. Statistics collected on this form allow law enforcement officials to analyze trends in hate crimes and allocate resources appropriately. But under the FBI’s current tracking system, there is no category for anti-Sikh hate crimes. The religious identity of the eight people shot in Oak Creek will not appear as a statistic in the FBI’s data collection. As a Sikh American who hears the rising fear and concerns in my community, I join the Sikh Coalition and Sikh American Legal Defense and Education Fund (SALDEF) in calling for the FBI to change its policy and track hate crimes against Sikhs.
We’ve all probably gotten numerous action alerts to sign petitions, call our Senators, and, most recently, to attend tomorrow’s Senate hearing on hate violence in Washington, DC. The Sikh Coalition’s email advisory today about tomorrow’s hearing begins, “Be Present and Request that the FBI Track Hate Crimes Against Sikhs.”
It seems like a sensible request. The FBI is a government agency responsible for investigating hate crimes, so of course they should be looking specifically at attacks targeting Sikhs and have a category to enable them to do so. While I am sympathetic to this cause, I am a bit troubled by it, or have some questions about it, as well.
While I am not necessarily against the idea of a Sikh box for the FBI to check in the case of a hate attack against a Sikh, I am very skeptical of the FBI being an agency capable of working in the best interests of our community. To put it directly, I don’t trust them. And I’m not sure there is any reason for our community at large to trust them. Isn’t trust a prerequisite to inviting someone with a whole lot of power and resources into your homes, your schools, your houses of worship?
On the morning September 11, 2001, long time train operator Sat Hari Singh (aka Kevin Harrington) was driving the 4 train towards lower 
Manhattan when news of the attacks came in. He quickly directed the train in reverse, leading all his morning commuters to safety. The Metropolitan Transit Authority (MTA) later honored him as a hero of 9/11 for his efforts.
Soon thereafter, Singh and other Sikh transit workers as well as hijab-wearing Muslim transit workers were transferred to new jobs hidden from the public eye by the MTA, as long as they chose to wear their articles of faith, which apparently looked a little too “suspicious” in the aftermath of 9/11. After an uproar from the Sikh and Muslim communities as well as countless others concerned with civil rights and religious freedom, they were reinstated to their original jobs but with a caveat: their turbans and hijabs were to don the MTA logo.
“They called me a ‘hero of 9/11.’ I didn’t have a corporate logo on my turban on 9/11,” Sat Hari Singh said. “This policy made no sense. It was driven by fear.”
Chances are you’ve probably heard about Tonight Show host Jay Leno’s joke last week that has angered a lot of Sikhs in the US and around the world. In the segment, the voiceover stated, “Here’s a look at Mitt Romney’s summer home on Lake Winnipesaukee,” as a photo of Darbar Sahib was shown.
The New York group Sikhs for Justice has gone so far as to file a complaint with the Federal Communications Commission (FCC) and a California based Sikh doctor has filed a lawsuit for libel against Leno and NBC in the superior court of California. A petition to NBC is also circulating, which has over 4,000 signatures so far. The petition, in part, states:
…the sentiments of Sikhs worldwide are off limits to his monologues and cannot be used further his TV ratings. The Right to Speech under the First Amendment to the United States Constitution excludes defamation and spreading hate, incitement and false advertising.
This season, Americans are spending $465 billion, according to the National Retail Federation and a substantial portion of that is on gifts. Luckily, the final days of the year are a chance to give in a different kind of way and by doing so, gain a benefit – namely, contributions made to a charitable organization by December 31st count as a deduction on your 2011 tax return.
In Sikhi, there is the tradition of dasvandh – or giving a tenth of your seva, time or profits. The concept of dasvandh was implicit in Guru Nanak’s own Gurbani in the line: One who works for what he eats, and gives some of what he has – O Nanak, he knows the Path (SGGS p 1245).
While it’s not clear how much the Sikh community actually participates in this tradition (perhaps we just don’t discuss it publicly), it’s nevertheless clear that giving is an integral element of our faith. According to the Stanford Center on Philanthropy and Civil Society, the fact that 35 percent of all American giving went to religious organizations in 2010 reflects how closely bound many of us are with our place of worship. In 2011, the United States now ranks the highest in terms of charity in a massive global survey that put the nation in fifth place just last year. According to those surveyed, two out of three Americans said they donated money to charity (65 percent), more than two out of five volunteered their time (43 percent) and roughly three out of four helped a stranger (73 percent). Finally, according to a new study by the Center on Philanthropy at Indiana University in nearly 90 percent of certain households, women are either the sole decision maker or an equal partner in decisions about charitable giving.
As Sundari blogged about a few days ago, we just had an exciting weekend of Sikh youth art and activism in the NY/NJ area. I was lucky enough to sit in on the Sikh Coalition’s “Inquilab: Raising Our Voices” hip hop workshop for a few hours on Saturday and then ride the bus to New Jersey with the youth to attend Lahir 2011: Move the Movement.
I managed to get some video footage of both events, so I will keep my own words to a minimum. Today I am posting a brief montage from the Inquilab workshop, and on Wednesday I’ll post some highlights from Lahir.
I walked into the workshop on Saturday in the basement of South Asian Youth Action in Elmhurst, Queens while the group was in the midst of a writing activity. Many of the young people of diverse backgrounds (mostly South Asian and many Sikh) ended up putting their newly honed writing skills to the stage — a pretty large stage — at Lahir that night. Their pieces were honest, real, accessible and courageous. I was truly inspired. And found myself wondering what my teenage years would have been like had something like this (both the workshop at Lahir) had existed.
I waited a few days. The title may be sacrilegious, but bear with me and let me explain.
Undoubtedly, for the lives lost in the World Trade Center, for victims such as Balbir Singh Sodhi, for the innocents and “collateral damage” dehumanized and murdered in the hundreds of thousands (and rising) in Iraq and Afghanistan, and to the regime that invokes the “War on Terror” that has led to unethical detention, the promotion of anti-humanist values such as torture (whether conducted in the US or contracted out to other governments), the erosion of that most “American” of constitutional values (i.e. civil liberties enshrined in the Bill of Rights) – September 11, 2011 mattered and will continue to matter. Although, some analysts are even now wondering if it will matter to the future of America.
What I am writing about are the experiences of a Sikh-American.
The narrative in our community goes as following. The world changed on September 11, 2011 (again, that most American quality – to believe that the ‘world’ changed for an event that only occurred in the US). Then, we as Sikhs were attacked “twice” – “double victims”, because as one Sikh civil rights group, SALDEF, writes “[first we were attacked] as Americans and again by those who wished to divide our country based on religion and ethnicity.”
I understand the storyline and it makes sense. But there is something that rankles me here. It is the arrogance of the younger generation.
I write this to try to bring out the actual continuities of the Sikh-American experience and why with a proper scope beyond ‘now-ism’, we can see that while an exacerbation may have occurred, much still remained the same.
I focus on the two most important continuities, despite claims of ‘revolution’ – hate-influenced violence and our institutions.
Today, I want to highlight an important initiative that amplifies the unheard, and often undocumented, stories of post-9/11 bigotry, harassment, and discrimination. Launched last week by the Sikh Coalition and co-sponsored by a host of organizations including the American Arab Anti-Discrimination Committee, South Asian Americans Leading Together (SAALT), Muslim Advocates, CAIR-California, and more, Unheard Voices of 9/11 is an interactive website that allows users to upload homemade videos of themselves sharing their experience(s) of post-9/11 injustice.
The site, which has been generating a lot of media attention in the last few days, states:
Members of the Muslim, Sikh, South Asian, and Arab American communities were twice victims of 9/11. Like all Americans we endured a horrific attack on our country by terrorists. We also continue to endure troubling attacks from fellow Americans in the form of hate crimes, employment discrimination, school bullying, profiling and other forms of discrimination.
These stories of discrimination have largely been unheard. This website is meant to give these unheard voices a voice. These are the stories of our community members unfiltered, in their own words. These are the unheard voices of 9/11.
As we are inundated with news about the tenth anniversary of 9/11 this week, it’s refreshing to see a powerful initiative like this one focusing on sharing our stories. It is a courageous, and often painful, act to tell one’s story. But it is necessary, both for the healing process of someone who has experienced injustice, and also for everyone who hears that story, reflects upon it, learns from it, and is moved by it.
