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Cambridge University Sikh Society Constitution
Khalsa in the new Millennium
Waheguru Ji Ka Khalsa
Waheguru Ji Ki Fateh
My name is Sandeep Kaur, I am a seventeen years old female who was born in England into a family, which has strong beliefs in Sikh values, but are neither orthodox nor controversial but can be described as pragmatic.
I am entering my contribution in the 18+ group because I feel this category offers me the opportunity to make comments that are appropriate and relevant to the older generation and the next.
I present my views on six areas which I believe cover the wide range of issues needing to be discussed by adherents of the Sikh faith in preparation for the new Millennium. The six areas are:
- Older people and hypocrisy.
- Lack of involvement of youth.
- Lack of involvement of women.
- Internal conflict and fragmentation.
- Insular stagnational development.
- Lack of unified vision and strategy.
I would like to begin with older people and hypocrisy. It would seem that many elders whilst preaching strict edicts concerning Sikhism as it should be practiced in everyday life, for example defence to elders, quite often, are either relaxed or use outward expression of anger to a meaningful debate when challenged on their actions against their parents wishes. This theme is repeated on a wide range of issues, further examples of which are given below.
This leads me on to the subject of and the distinct lack of involvement of youth in activities relating to Gurdwaras and/or Community Centres by those in positions of power. This begs the questions ‘Where will the continuity of Sikh values come from if young people are denied access to the decision making process now, when the current ‘leaders’ are gone?’
As a young woman I am also troubled by lack of involvement of women in the same way described above. The male dominated ‘Executive Committees’ seem quick to bask in the glory of being seen in the media with a visiting/invited dignitary, celebrating the Gurdwara’s Kabbaddi Team winning a fixed match or opening a long a long overdue extension, there is no tangible effort in promoting the role of the of Sikh women if only to highlight the truly liberalising and forward thinking values of Sikhism when compared with other religions.
Ideally and eventually, I would like to see proportional representation of women on Committees but would be satisfied with at least a third of membership on such forums before I am twenty-one years old.
It is often confusing for young people like myself when faced with not only conflict between Gurdwaras but also conflict within Gurdwaras particularly when the cause of the conflict appears to be related to ‘jaat’ issues – precisely the same issues the same elders ‘teach’ others to ignore as instructed by the Gurus. This lack of unity is a fundamental weakness in Sikhism today and often compounded by those who pride themselves in using a ‘family’ name or in many cases omit any reference to Kaur or Singh altogether from their names.
This ‘inward looking’ philosophy practised by the Sikh community reduces our ability to realise the true worth of the Gurdwaras within the wider society, which suffer from inefficient investment of the resources available to them.
The way Sikhism is ‘run’ by those who feel they have inferred authority raises serious questions about democracy and authority (both spiritual and temporal).
There are in my opinion, too many chiefs or people who believe that they ought to be in charge. This had led to many divisions within the Sikh faith at a time when unity is of utmost importance. I can for example, understand the need for autonomy in the case of Gurdwaras and limited subsidiarity on a regional basis when looking at the global picture, particularly when practical implications of East/West values are being evaluated, but not on the grounds of caste or jaat which was abolished by Guru Gobind Singh Ji.
The authority vested in the Panj Piare must be real and they should not abuse that authority for personal ideological purposes or on behalf of the vested interests of non-Sikhs as alluded earlier. I am all for standing firm on keeping the clearly defined core values. These must be what anyone wishing to be called a Sikh is prepared to die for, examples could include total commitment to the original five K’s where there is no place for symbolism and one of the five K’s is Kesh and not Kheski as some misguided revisionists would have us believe. An even more stark revulsion is when people express a desire to be or be with ‘a clean shaven Sikh’ – a Sikh cannot be ‘clean shaven’.
Those who allow outside influence to dilute such values by using excuses which introduce or place emphasis on a cultural or traditional dimension do untold damage to the core of the Sikh faith, as an example of this one needs to look no further than those who advocate mixed marriages – what faith will the offspring follow. It may well be that their own roots are not firm or they feel that they have to compromise their once firm principles because of skeletons in their cupboards. The Khalsa is pure and strong; any dilution pollutes and weakens it.
Finally, too many young people like me; a fundamental piece of the jigsaw that appears to be missing is the one, which maps out a passage forward in a coherent and consistent manner. This piece ought to link the romantic past with the elders so often reminisce with a vision of the future which should be clear, practical, unifying and one to be proud of.
This strategy needs to be robust enough to stand the many challenges which Sikhism will undoubtedly have to face, make use of all mediums to deliver the one exclusive message but malleable enough to take account of lifestyles around the world.
Waheguru Ji Ka Khalsa
Waheguru Ji Ki Fateh
Sandeep Kaur
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