I would like to begin by saying how
much I agree with Kulwant Dhesi's analysis of the threat being posed by the
deredars. I am no fan of any one parcharak, Sarabjit
Singh Dhunda or anybody else, but I do reserve the right to question and
challenge anybody's protestations on the teachings of our Guru's. And so if I
claim that right, how can I justify not offering the same right to others.
Sikhi is bult on the tenants of dialogue or 'vichar',
as Guru Ji states, Sikhi sikhia Gur vichar". If we close this of
because a priori we have decided that we don't like the views of the other,
then actually we are all losers and we are all responsible for destroying
Sikhi.
Kulwant Dhesi is correct to warn us
that today Sikhi is at a crossroads. Today, we are being manipulated by
different forces, each with their own sepperate motives. The RSS simply wants
to turn what is/was a historically determined revolutionary liberation
movement began by Guru Nanak Sahib ji into a branch of Brahminical Mythology.
That is why they are promoting the assertion of the 'Dasam Granth' as an
equivalent to the Sri Guru Granth Sahib ji. I have no doubt that the Sant
Samaj has both passive and active support of the RSS.
As far as Badal and his cronies go,
they have absolutely no interest in Sikhi, or any dharam for that matter; all
that matters to them is money and grabbing land. They are the modern
equivalent of the Maharaja's and 'Robber Barons'. They will swing in whatever
way they like on order to secure their own interests. The SGPC are simply
subverted to the interests of the likes of Badal and the Jathedars sadly are
simply puppets. That said, I am unsure what other role they could play given
that they are in effect appointed and employed by the SGPC or Badal. And this
is also why we tend to get half educated Jathedar's for Badal is very aware
that the ones with some intellectual integrity will, if nothing else, use the
power of reason to confront and expose the unethical practices that are part
and parcel of his rule.
This then brings me to the
so-called 'Khalistani' inspired 'deradars', some of whom I believe were
involved in the protests against Sarbjajit Singh Dhoonda
that Kulwant Singh refers to. They are a strange mix of older semi-literate
supporters, 'pathis' and 'kathavaches' from India who impress by demonstrating
their prowess in reciting bani and their absolute certainty about theological
matters, all of which have been rote learned. Indeed, not only do they dress
alike, but seem to walk and talk with the same precision and tone that has
clearly been drilled into them at the Dera. What they do lack is any degree of
reflexivity or emotional intelligence. They appear to be totally
institutionalized, which is evident in the way they will move from a child
like passivity to an aggressive parent posture. What they lack is the ability
to behave as an adult, to dialogue without feeling threatened and to have the
confidence to change and develop their ideas.
In this group there is now a third
category, which is constituted of UK born and bread sikh youth. These are
often young people who have dropped out of university or never got there in
the first place. This often leads to a lack of self esteem and anomie or
confusion, which is actually a normal emotion at this age. However, they are
extremely vulnerable and many turn to crime. Others, often through so-called
Gurmat Camps will turn to religion. these very impressionable youths get
attracted to charismatic zealous speakers who appear to push every button they
think to be important. For a young 18- 20 year old for whom life is very
confusing, having somebody providing them with all the answers can be very
appealing. What follows is a total lifestyle change and abandonment of their
previous social networks, including in some
instances siblings and parents. They are then put through a rapid accelerated
'learning' route, which invariably involves going to the 'home dear' in India
for 'Santhia' or gurbani recitation training.
No doubt they learn to read 'shudh'
bani, but it is the broader socialization into what is in effect a cult that
can be extremely damaging. These youths will, to confirm their commitment to
the cult, retrench further into a distorted view of reality, of the whole and
inevitably of Sikhi. Growing isolation from the rest of humanity will make
them intolerant and fearful of difference. At this point they are very
vulnerable in that their equipoise or sense of balance and fairness will leave
them in a state of ego, which is so intensive that all their reading of bani
and simian, rather than destroying ego, becomes instrumental in inflating it
further. It is the absence of love in the hearts for all of Wahegurus creation
– which lies at the root of the concept of "sarbat da bhalla" or "na ko beree
na hey begana" or "there is no enemy or stranger" - that renders their
religious practices to have the opposite effect. Its like dressing up in baba;
you can do it to gain a deeper love and appreciation of what Guru Gobind Singh
ji stood for in his quest to fight tyranny and oppression, in his concept of "regonise
the human race as one" or you can use it to boost ones ego to convince oneself
of how much superior one is to the others. Its as simple as that!
So, how do we move forwards? Well,
the first thing to recognise is that, like other communities, Sikhs too are
riddled with cult's and cult like activities. Second, we must try to bring
forward educated Gursikh's (by which I mean anybody that has a love for Sikhi
- of all ages, but certainly professionals into our institutions. Third, we
must see the obsession that all that matters is taking amrit or judging people
interns of 'amridhari' and 'non-amritdhari as being not helpful at all. Amrit
is a wonderful thing, but one should not forget that it was given in exchange
for an absolute devotion to the social, spiritual and political ideals of Guru
Gobind Singh ji. That's why he created the Khalsa, a force for liberation, not
oppression! One takes amrit for oneself, to enter a stage in ones life where
one feels able to to totally commit to the Sikh rehit in its entirety, which
is in essence a commitment to high morals and to act in the world, not simply
to separate oneself from the world. An amritdhari should be seen as a blessing
for the rest of the community, not somebody to be feared, which is what
appears to be happening, and I speak as an amridhari! And last, we, the silent
majority of reasonable balanced ordinary Sikhs who love their Guru should come
forward and assert ourselves in whatever way we can. This does not mean
physically taking on the cultish gangsters, but it does mean that we do not
turn a blind eye. As responsible citizens we should report any illegal
activity. But it also means we should help those many youngsters who become
trapped and who would like to escape the grip of these cults. I know of many
former members who are now busily engaged in all the vices that they
themselves were condemning not so long ago.
As for parcharaks like Sarbjit
Singh Dhunda, they would be well advised to avoid
over emphasizing those very few issues that have and will divide Sikhs. This
means, an absolute commitment to panth parvanak rehit maryada, focusing on
the teachings of our Gurus enshrined within the Sri Guru Granth Sahib Ji. I
also think that parcharaks need to study the world and seek to make links
between Gurbani and happenings in the contemporary world. Only focusing on the
'old panjab' shows a lack of imagination and scholarship. Our granthis and
parcharaks should be role models not, as has become the case, figures of
discontent. Last, I think that whoever somebody does katha, they should leave
25% of their time to respond to questions in a civil and scholarly fashion.
This would also make them think twice before making claims that they know may
be questioned.
