Repost: Sikhi In The Age Of Western Domination: Gurmat Or Abrahamic Belief?

Reposting this piece by @JuggadiJatt, originally published on his blog, The Sikh Mindset:

FOREWORD

It is a wonderful (if not sad) coincidence that on the day before I finished writing this post, Nikki Hailey came out with her statement about Sikhi “acknowledging Jesus as the Son of God”. If that doesn’t justify an article of this nature being written, I don’t know what does. Unfortunately, Hailey’s blunder is but the latest in a long line of misconceptions held about the Sikh faith, many of which belong to Sikhs themselves. The community’s meteoric transformation from a rural South Asian demographic into a global entity has brought with it a whole host of novel challenges, the root of all stemming from the difficulty in navigating a Western conceptual framework of ‘religion’ with the realization that Sikhi is wholly unsuited for that category.

I felt writing this that each paragraph topic could have an essay dedicated entirely to itself. I don’t think this is an exhaustive look at how Sikhi differs from Abrahamic theology in any way, but hopefully it can be a start. Unlike most content of this variety this is not an academic journal entry written for scholars so should hopefully be able to resonate with and speak to normal people. If it becomes a reference point for future discussion on the matter, helps just one person see things differently or even just acts as a link-able piece when misinformation about our faith sprouts up in the future, this write-up will have fulfilled its purpose.

INTRODUCTION

The Western World has been the dominant civilizational force on the globe for much of the past 500 years, and its hegemonic power is demonstrated in full force through the Sikhs it has been responsible for producing. The erosion of traditional Sikh theological context is evident when speaking with young Sikhs born and brought up in nations from the Americas to Europe and Australia. The internet is awash with questions about why bad things happen if God is good, comments indicating disbelief in God and concerns that “religion,” including Sikhi, “is hopelessly outdated in modern times”. Though perhaps all fair game, the lack of any semblance of historical Gurmat framework in which these queries are rooted is strikingly noticeable.

When we think of globalisation our brains tend to focus on intercontinental communication at the click of a button, migration patterns giving rise to diverse nation-states and visits to exotic lands nothing but a day’s air travel away. What we often overlook is the impact of the cultural, social and ideological shifts taking place as a result of our planet being connected like never before. In the space of 50 years, our very understanding of our faith has transformed to such an extent that it may be almost completely unrecognizable to previous generations.

In this post I want to devote a bit of effort aimed at addressing the problem. And while I am aware this is too complex an issue to resolve completely here, I hope I can at least offer a starting point towards doing so. It is my belief that Sikhi is too important a way of thought with far too much spiritual value to offer to allow the tides of time to dilute it beyond recognition.

Continue reading Repost: Sikhi In The Age Of Western Domination: Gurmat Or Abrahamic Belief?

Sangat and Society: the Sikh remaking of the North Indian Public Sphere

[Author’s note: With the celebrations of Guru Nanak’s 550th Anniversary and the opening of the Kartarpur Corridor being in the news, this is an opportunity for discussing the importance of the Sikh message, not just from a religious perspective – for Sikhs – but for Indian history. This article places the founding of Kartarpur, and Guru Nanak’s message, in a historical context – juxtaposing it with Babur’s founding of the Mughal Empire.]

I. Turning of the Wheel: Baba Nanak and Babur

In 1519, Babur invaded India – ‘ever since coming to Kabul we had been thinking of a Hindustan campaign, but for one reason or another it had not been possible,’ he writes in the Baburnama (translated by William Thackston, see pp 270-280). For some time his armies had been campaigning on the frontiers of the Hindu Kush, but these campaigns had yielded ‘nothing of consequence to the soldiers’. So, he turned to Hindustan. In the next few months, despite dogged resistance by the Afghans, Gujjars and Jats of the upper reaches of the Jhelum and Chenab, northern Punjab was subjugated, and plundered, by Babur’s armies. Babur himself spent most of his days inebriated, contemplating the legacy of Timur and setting poems to rhythmic metres. While his next great invasion of Punjab would come few years from then, in this interregnum, Punjab burned.

Among the towns and villages devastated was the settlement of Sayyidpur.

It was not long after Babur’s march of death through Punjab that Guru Nanak returned home from his western voyages – to Mecca, through Baghdad, Masshad, Khurasan, to Kabul, Peshawar, and, finally, to Sayyidpur. To the house of a humble carpenter, Bhai Lalo (Janam Sakhi Parampara by Kirpal Singh, pp 138-140). Continue reading Sangat and Society: the Sikh remaking of the North Indian Public Sphere

Baba Nanak Within Reach, by Muzaffar Ghaffar

A short introduction to the work of Muzaffar Ghaffar, who has published 30 volumes of classical punjabi poetry with detailed explanations and translation.  Written by Punjabi writer Nadir Ali (who happens to be my father)

Muzaffar Ghaffar on Guru Nanak

BAABA NAANAK Within Reach  –  in MUZAFFAR GHAFFAR’S series “Masterworks of Punjabi Sufi Poetry”

Publisher :Ferozsons (Pvt) LTD       Pages :  435        Price : Rs 1095

In the cultural wasteland that is our homeland these days, to be a man of culture doesn’t take much effort; you do some literary chit chat or somehow get your name printed with some work people assume as cultural or creative and you become a cultural or literary figure! Having known Muzaffar Ghaffar for over thirty years, he is an honourable and notable exception to this superficial trend.  He came to Pakistan with his savings and a couple of books in print, a book of English verse which has had a couple of editions published and a book On How a Government is Run .  In my involvement with Punjabi we came together in the weekly “Sangat” in readings of Punjabi classic poetry held at the residence of Najm Hosain Syed and Samina Hassan Syed and I have had the pleasure of knowing him for over 30 years now.

A digression first: Najm Sahib is already famous in Punjabi literary circles in both East and West Punjab.  To give you some idea I often quote a well-known Sikh scholar of Punjabi who was Head of Punjabi Department at Guru Nanak University, Amritsar.  He said, “There are two categories of Punjabis – those who have studied Mr. Najm Hosain Syed and those who have not; those who have not read him do not know much about Punjabi language or literature!”  To those not familiar with Mr. Najm Hosain Syed’s work, this may sound like an exaggeration.  But having attended weekly meetings at his house for nearly forty years and having read his poetry and books on literary criticism, plays and poetry, I venture to share this remark.  There are almost forty books of verse and landmark works of literary criticism and four books combining half a dozen plays  in Punjabi to his credit.  He keeps his books small so that the price remains within reach of Punjabi readers. “Recurrent Patterns in Punjabi Poetry” is his masterwork and the full text is online at apnaorg.com. 

Najm is Muzaffar’s guide and inspiration for the thirty volumes of the “Within Reach” series on Punjabi Classical poetry that are available to date, all in English.  But neither in the US, nor in England and rest of English speaking world abroad have I seen these books in the market, although Punjabi literature is taught in many places in institutes of repute in these countries, with considerable Punjabi speaking public.  Nor do I know of anyone abroad who talks of these books. In particular the worth and value of this remarkable volume “Baaba Naanak Within Reach” on Baba Nanak’s poetry is incalculable, and it is our enormous loss that this work of M. Ghaffar remains largely unknown. Continue reading Baba Nanak Within Reach, by Muzaffar Ghaffar

Pakistan Wins in the Sikh Punjab under Imran’s Captaincy

https://www.facebook.com/etribunevideo/videos/493287031079400/

Anyone who knows my writing knows that I am a voicerferous critic of Pakistan and Islam; especially since Hazrat Asia’s unfair imprisonment.

But I must say this Kartarpur Corridor is a huge win by Pakistan and Imran.

As an aside and not to quibble but it’s obvious that Imran “thinks English and speaks Urdu.” While he is fluent in Urdu he’s not immersed in the language and his English borrowing is unseemly. However that is neither here or there and shouldn’t detract from his powerful message.

I will relay a curious incident over the weekend. I was speaking to my friend’s father who was visiting from Delhi. He had asked me if I ate pork to which I replied in the affirmative and in return I asked him if he ate beef.

His response startled me telling me that he had everything and that there was no prohibition in beef-eating in Sikhism and that furthermore while he was Indian he wasn’t Hindu. This is not a Jat Sikh Khalistani but a Khatri background (at Partition they came from the Pindi region) and I was struck by the quiet and emphatic manner of speaking.

Furthermore from the deepest tendrils I am able to sense slightest discomfort with Indians & Hindus (understandably so given their thoughts on Pakistan) when they are interacting with Pakistanis, which is why I tend to downplay it to an almost invisible degree (I tend to ramp up the Parsi connotations) but with this chap he was almost positive aboethnicity married to the latter casteut the fact that I was a Pakistani.

By playing high, & not low for once, Pakistan has generated incredible goodwill by showing love & tolerance across the border. There will be very few Sikhs who will have the heart to abuse Pakistan after this magnanimous gesture.

A friend of mine bemoaned on Facebook as to why all Indo-Pak reconciliations centred on the Punjab and why didn’t it involve other “split ethnicities” like the Muhajirs or Hindu Sindhis. Initially I was struck by the status since I’m from the former married to the latter. However Punjabi blood was the painful sacrifice of Partition so it is only fair that they determine the tempo of peace and reconciliation..

Hum Hindu Nahin

https://twitter.com/himalayanfiend/status/1063485416643411968?s=21

This is an interesting thread about the 5 major events of Sikhism. I was particularly interested in the Tat Khalsa who basically carved off Sikhism from Hinduism in the late 1800’s.

The tract was called Hum Hindu Nahin.

I have fairly complex thoughts on the subject of Hinduism.

I do think that there is a fairly pervasive “low Hinduism” that is the substrate of the Subcontinent (in the same manner AASI is). This low Hinduism manifests itself in the intense Pir worship of Pakistan, it borders on shirk. It also explains the Pakistan’s pagan propensities for superstition, astrology and all other manners of folk belief that even a millennia of unhealthy Islamic purification simply can never erase.

The High Hinduism of the Vedas etc is simply constrained to core Aryavarta. The High Hinduism (Diwali, Ganesh, Shiva, Holi etc) is simply absent in Pakistan (either by design, accident or history) and its something Pakistanis simply do not connect to.

On a personal note I who would like Pakistanis to look upon our Hindu past in the same manner the Persians, Greeks & Romans looks upon their Classical heritage. But when the Brahmin brigade drone on insistently about our ancestry and heritage for us it does create a bit of backlash and we all (psychologically) flee to Mecca, Qurasyh and Bin Qasim.

I can’t possibly comment on the Sikhs but I imagine they are in a halfway house with regards to their High Hinduism.

(1.) for the purposes of Partition they grouped with Hindus unlike the Ahmedis and even Christians who sort of worked with the Muslims.

(2.) the Khatri and Jat Sikh divide is also apparent where the Jat Sikhs are most pronounced in their distinct identity (Canada seems a refuge for irredentist South Asian ethnic groups since even the Sri Lankan Tamil nationalists have their base there).

(3.) Sikh identity crystallised in opposition to Muslims and the Mughals in the historic era (Bandi Chor & all that) but the main *threat* to individual Sikh identity is assimilation into a Hindu-Indian framework as opposed to the Muslims (hence why the Khalistani movement is friendly with Pakistan).

(4.) in terms of the “Dharmic identity”‘ whereby Sikhs, Jains & Buddhists group with Hindus in a broad India majoritarian identity; that seems fairly salient in much the same way ethnic whites were able to join the Wasp majority post WW2.

I also notice with interest the Tat Khalsa were helped in their translation efforts of their holy book by a coloniser; I see the imperialist hand in attempting to divide Indian religion.

On another note the Social Justice Ghazi in me was deeply offended by MP Johnny Mercer’s tweet.

I notice colonisers of all hues (see Lewis Hamilton’s latest controversial comments on the F1 in India) love to take potshots at Brownitude in moments of their crises.

I also found this article by Steve about blonde children being more “striking” to be rather ridiculous (as were his suggestion that Prince Harry married Ms. Markle to save the monarchy).

Yes they are Paki pedos & keep Hindu Temples, “Hindu”

I’m proud of what Sajid Javid has written and I agree with him.

Speak clearly, speak plainly. The ringleader and one other fellow of this pedophile gang was Sikh (apparently he converted to Sikhism to hide his identity) but the rest were Pakistani. One could have tightened the term to Punjabi rather than Asian as it unfairly castigates “model minorities” such as Gujarati and Hindus (and Bdeshis in this case).

I’m fighting a twitter war backing Sajid; one must clean the Augean stables that is the British Muslim community. Sajid is an “assimilationist” whereas I am an integrationist. However on this issue we find important common ground to battle the BritPak community of the shame it brings on all of us associated with it.

My most popular ever Tweet:

Also the British Muslim/Pakistani community cannot lock up their daughters in hijab and prey on the daughters of other communities. UNACCEPTABLE!

In other news..

Does India’s almost fascistic drive for national purity (the ongoing desecration of Allahabad) stem from the Brahmanical obsession with “pollution?”

ALSO

Why are non-Hindus interfering with Saribmala. I see the petitioners are a Muslim lady (Rehana) and a Christian (Mary).

The post-modern (to quote Anan Sahib) hyper-liberalism is creating ordinary Hindus to feel threatened thereby pushing them to the right.. it’s the same reaction in Britain where the left claim it’s racist to have “closed borders” making their ordinary vote bank (the white working class) to flee to the Right.

I agree with the Coloniser’s sentiments; let the Hindu Temples stay Hindu but on the flip side keep Allahabad in its original name..

Sikh-American President?

https://www.facebook.com/NowThisOpinions/videos/vb.301565040380161/2139764439614338/?type=2&theater

Razib mentioned that different generations of immigrant-Americans had different experiences. When I hear the chap above and his Obamaesque accent (plus level of eloquence); it’s difficult to find the parallel in Britain.

The immigration and diaspora experience in Britain is more similar to the 1920’s Eastern and Southern European immigrants. To give a more precise analogy; post 1965 most Indian Americans immigrated as individuals or as families (except maybe the Patels) however in Britain it was almost communal immigration.

My friend’s father (who is a Sikh) moved to Britain in the 50’s/60’s from the Punjab. He was a civil servant in India and it was actually Enoch Powell who thought Indian civil servants could fill the labour gap in post-war Britain. He immigrated with less than 5 pounds (that was the limit they were allowed to bring) and his children are particularly British (half of them have white British spouses which is uncommon for that cohort, even now intermarriage is sub 10%). Even though he immigrated as a young man his friends had also moved and they had essentially formed a friendship cluster. So even though my friend grew up in a very white area she does remember that the family’s social grouping was still fairly Sikh (and competitive as all the parents had started with the same 5 pounds so the competition was on).

The British Asian experience is almost sui generis. For instance Asian-Americans usually denotes East Asians whereas British Asians immediately signified Desis (Orientals was apparently the term used for our more Far Eastern cousins).

As a final note Britain is an extraordinarily class-obsessed society and aesthetics is usually correlated with class. America, at least from this side of the Atlantic, seems a much more balanced society and the aesthetics of the immigrant populations are usually more pleasing. Americans are probably the best-groomed people in the world, on the whole (notwithstanding notable exceptions) and prosperity is linked to beauty.

Mr. Grewal cuts a very impressive profile both with his mannerisms and profile. He really reminds me of a Sikh Obama. Maybe he will run for President since he really does Brown Proud.

Avtar Singh Khalsa: Lion of Afghanistan

In this Thursday, June 7, 2018 photo, Avtar Singh Khalsa, a Sikh and longtime leader of the community, who will represent Afghanistan’s tiny Sikh and Hindu minority in the next parliament, holds a meeting in his office, in Kabul, Afghanistan. Few Afghans are as invested in the government’s quest for peace and stability as the dwindling Sikh and Hindu minorities, which have been decimated by decades of conflict.

The Lion of Afghanistan, Avtar Singh Khalsa, serves as a representative in the Afghan Parliament. This Afghan hero fought for ten years in the ANA (Afghan National Army) and is reaching out with love and heart to the Taliban to negotiate peace; but willing to fight if Taliban refuses: “I sacrifice myself for those of my brothers who have been through all kinds of pain and suffering,” he said. “I don’t care if I lose my whole family and I get killed for this cause. I will struggle until I get their rights.”

In this Thursday, June 7, 2018 photo, Avtar Singh Khalsa, a Sikh and longtime leader of the community, who will represent Afghanistan’s tiny Sikh and Hindu minority in the next parliament, studies with his grandchildren at home, in Kabul, Afghanistan. Few Afghans are as invested in the government’s quest for peace and stability as the dwindling Sikh and Hindu minorities, which have been decimated by decades of conflict.

In this Thursday, June 7, 2018 photo, Avtar Singh Khalsa, a longtime leader of the Sikh community, who will represent Afghanistan’s tiny Sikh and Hindu minority in the next parliament, prays, inside a colorfully decorated gurdwara, a place of worship for Sikhs, in Kabul, Afghanistan. Few Afghans are as invested in the government’s quest for peace and stability as the dwindling Sikh and Hindu minorities, which have been decimated by decades of conflict.

In this May 30, 2018, photo, Avtar Singh Khalsa, a Sikh and longtime leader of the community, who will represent Afghanistan’s tiny Sikh and Hindu minority in the next parliament, gives an interview to the Associated Press, in Kabul, Afghanistan. Few Afghans are as invested in the government’s quest for peace and stability as the dwindling Sikh and Hindu minorities, which have been decimated by decades of conflict.

In this Thursday, June 7, 2018 photo, Avtar Singh Khalsa, a Sikh and longtime leader of the community, who will represent Afghanistan’s tiny Sikh and Hindu minority in the next parliament, stands in front of a display of photographs at home, in Kabul, Afghanistan. Few Afghans are as invested in the government’s quest for peace and stability as the dwindling Sikh and Hindu minorities, which have been decimated by decades of conflict.

“The 52-year-old father of four, originally from the eastern Paktia province, has lived most of his life in Kabul . . . “I don’t only want to serve my Sikh and Hindu brothers. I have to be able to serve all the Afghan people, no matter which ethnicity or group they belong to. Our services must reach everyone,””

In this Thursday, June 7, 2018 photo, Avtar Singh Khalsa, a longtime leader of the Sikh community, who will represent Afghanistan’s tiny Sikh and Hindu minority in the next parliament, leaves a gurdwara, a place of worship for Sikhs, after praying, in Kabul, Afghanistan. Few Afghans are as invested in the government’s quest for peace and stability as the dwindling Sikh and Hindu minorities, which have been decimated by decades of conflict.

Please visit Avtar Singh Khalsa’s Gurudwara in Kabul on your next visit!

Continue reading Avtar Singh Khalsa: Lion of Afghanistan

Persian & Ranjit Singh

When Ranjit Singh established a sovereign Punjabi kingdom in 1799, he did make serious efforts to encourage the teaching of Punjabi. According to some accounts, he ensured that every household was supplied with a free qaida, a primer of Punjabi language. As a result, there was massive increase in literacy, especially female literacy, in Punjab. One estimate, perhaps an exaggeration, suggests that there was nearly 100 per cent literacy by the end of the Punjabi kingdom in 1849. However, even Ranjit Singh did not give the official status to Punjabi in spite of it being a highly developed literary language. The Persian language continued to be the language of the court and official administration. Since no formal explanation of this contradictory approach by Ranjit Singh to Punjabi language — promoting its use but not giving it an official status — is available, we can merely speculate that it could be due to sheer administrative convenience that the use of Persian continued for official purposes.

From: When future of Punjabi language was secured

Brown Pundits