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The
Sikh Review, 51(8): 92-96, August 2003
(Book
review)
BEING & BECOMING A SIKH
By Dr I J Singh
175
pages, published by The Centennial Foundation, Mississauga, Ontario, Canada (www.centennialfoundation.org)
“The
journey of Sikhism is itself the destination.” writes Dr I J Singh as he
invites us to accompany him on yet another adventure in the world of Sikhism.
This simple statement also sums up the underlying theme of his three collections
of essays published to date: Sikhs and Sikhism – A view with a bias; The
Sikh Way – A pilgrim’s progress; and now the third, Being and
Becoming a Sikh.
Dr
I J Singh, Professor of Anatomy at New York University, explores everyday topics
in the searchlight of Sikh teachings. Essays on diverse topics look at today’s
world from the Sikh perspective. The reader accompanies the author in the
uncharted territory of 21st Century
topics looking for the path shown by the Guru’s Gurbani formulae
relevant to all times and places.
The
essays do not teach. They show the student of Sikhism how to learn. They are
enabling DIY (do-it-yourself) notes for the serious student of Sikhism to
explore further and reach own conclusions, in the company of other seekers in sangat
(the holy congregation in the presence of the Guru), or through own research
and analysis. Indeed, each essay is an exciting game of
“spot the Guru’s signposting” in this area.
Being
and Becoming a Sikh released
recently continues with the same theme, but with a noticeable difference: the
author has come down more firmly than is his usual style on certain issues e.g.
distinct Sikh identity and human rights. As the author says in the preface,
“..happy should be the author who has one good idea in his life time to
explore and develop.” Being and Becoming a Sikh is Dr Singh’s one
good idea, which he continues to explore and develop in novel and exciting ways.
To be born a Sikh is achieved immediately on arrival in this world; but to
become one “remains a work in progress” till the end of this life’s
journey.
From
his own background, it is clear that Dr Singh discovered Sikhism after his
arrival in New York in 1960. His own isolation in a non-Sikh milieu put him on
the road to self-discovery. In fact he wonders what sort of a Sikh he would have
been in a predominately Sikh environment – a pointer here to the frequently
heard observation that Sikhi has migrated to places outside Panjab. Those
born in Sikh families in Panjab often do not bother to research and discover Sikhi
for themselves. Mostly they go through the life-long ritual of being Sikhs.
I
empathise with the author, having landed at Tilbury (London) from a ship in the
same year (1960) in the middle a similar non-Sikh society in which we were
treated as “aliens”. The more we were treated as such, the greater our
resolve to take up the challenge: to know more about Sikh religion and tradition
and to keep our Sikh identity intact.
This
third collection of essays carries a brilliant introduction by Satwinder Singh
Gossal of Ontario. It summarises the diverse topics covered in a way I have not
seen done for a long time. The first chapter on
“Becoming a Sikh – A work in progress” is Dr Singh’s own
introduction to the diverse aspects of modern life looked at from the Sikh
perspective. It is his invitation to the reader to join him on this exciting
journey of self-discovery of what it means to be a Sikh. The experience of
becoming a Sikh is collective, in congregation, as well as within the self. He
restates the ghaal
and nadar concepts of Sikhism whereby honest self effort is in one’s
own hands but “the results are like pure grace, like manna from heaven.” The
message of Sikhism is timeless (true for all times and places) and “that
becomes our way to escape the cruel dimension of time and its limitation.” In
the words of Satwinder Singh Gosal, a “zen-like sensation” is experienced on
reading such profound truths about the liberating spirit of Sikhi. We
realise how we have incrementally given up our Guru-given freedom, to become
slaves of ritualism, fashion and fads. We have allowed ourselves to become
entrapped by the cruel dimension of time and its limitations.
There
is a progressive change in the life of a serious student of Sikhi from
being a Sikh to becoming one, but not quite. For that reason “A Sikh remains a
work in progress”.
The
distinct Sikh appearance is willed to the Sikhs by the Guru. It makes the Sikhs
different. The
question is how to model our lives so that our difference makes a statement (to
ourselves and to the world). Sikh appearance is not slave to current trends and
fads but it makes a statement to the world of a “rich powerful and eloquent
tradition”. To have the courage to stand out is to live freely; and to live
freely is to be modern.
Fundamentalism
and fanaticism is a current global theme to which Dr Singh has devoted a
chapter. (The topic has also been further discussed in a slightly different
context by him and Amarpal Singh Khanna in an article in The Sikh Review
- April 2003). Fundamentalism continually seeks guidance from basic principles
of one’s faith, and, contrary to popular belief, it cannot be inherently evil.
Fanatics have own agenda of intolerance and persecution. Rejection of religion,
or a secular state does not necessarily promote tolerance. Secularism itself can
become fanatical and aggressive. Dr Singh’s pointer to recent goings on in
secular India and the appearance of “talibanized Sikhs”, illustrate that
fanaticism can feed on any system by taking it to the extreme to serve own ends.
Reference to fundamentals of one’s belief adds, and intolerance and fanaticism
detracts, from the true spirit of religion. This is also one of the main
teachings of Guru Nanak, which respected the ritual-free fundamentals of all
religions and opposed - with own life if necessary - any form of religious
bigotry.
In
the chapter, “On pigeonholing Sikhs”, the author appears to have re-opened
the question of classifying Sikhs, which, apparently, had been settled in the
preceding essay on “The art of nation building.” The view expressed is that
“The people that constitute a nation are bound together less by geography and
arbitrary lines drawn in the sand than by a shared history and heritage.” And
later, “It is interesting to look back in history and visualize how the Gurus
fulfilled their mandate of developing the nation of Sikhism, the infrastructure
and the land of Punjab.”
And concluding, “I believe the Gurus gave us a model for nation
building and set us on a path for doing so by their very deliberate efforts,
spanning generations, to build new cities, townships and spiritual communities
across Panjab.”
Thus,
no doubt is left that Sikhism is a religion and the Sikhs were systematically
nurtured by the Gurus as a nation. The Sikhs are a theo-political nation. That
is their classification or “pigeonhole”! However, in the next article, “On
pigeonholing Sikhs”, the author seems to retract some of the earlier
historical evidence when discussing vague expressions like Qaum and
ethnicity for which there are no precise definitions. There is some futile
discussion looking for the relevance of these labels in case of the Sikhs – a
reflection of the debate going on about classifying British Sikhs under the race
relations legislation.
Almost
reluctantly, the author seems to accept that like the Jews, “Sikhs, too, seem
to have prevailed and the British will soon recognize them as an ethnic
minority. Here, too, the worldwide distribution of Sikhs defies any narrow
definitions of race, nation or ethnicity.” Perhaps the author would have come
to a firm and unambiguous conclusion if the most relevant question had been
asked at the outset: “Do the Sikhs deserve to be classified as a distinct
community in the countries they live in?”
The
distinct Sikh identity is discussed from a number of aspects. Essays on
“The power of a uniform”, and “Patkas and hats with turbans as a
rite of passage” seem to start low key but conclude with a powerful and
inspiring message. There is a need to heed the lessons “etched on the Sikh
psyche and consciousness” three centuries ago. Guru Gobind Singh may not
appear these days before his Sikhs flashing a naked sword and demanding a head;
but your head is still on the line! “The Guru still challenges you to live
fully and fearlessly…. Events post 9/11 have once again driven these issues
home to us.” Articles of faith provide a constant in the formula of truthful
and fearless Sikh living. “The teachings are not just for the time when they
were first enunciated, but for all time, and they are most powerfully expressed
through the five articles of faith.”
The
underlying theme of the essays on “The magic and mystery of music” and
“Singing and dancing through life” questions the puritan and sometimes
partisan stance of
“the guardians of our tradition” in recent years. While the
traditional ragis, many hardly conversant with prescribed Gurbani ragas,
get away with popular folk tunes and catchy rhythms, others like Dya Singh of
Australia, who are taking the universal message of Gurbani to world audiences
are questioned. Through fusion of Indian and western musical traditions, Dya
Singh, trained in ragas, has brought “the music of our Gurus and their
teachings to those who will never hear them otherwise.” Dr Singh’s main
criterion for Gurbani sangeet is that the ultimate “goal of keertan is
to train the inner ear – the heart and soul – that responds and vibrates to
the celestial music within music that springs without chords being struck…”
The test for acceptable Gurbani keertan would appear to be subjective,
according to the music ear of the listener.
Music,
singing and dancing are part of participative family living to which Sikhism
subscribes. Concludes Dr Singh, “If the heart and the soul can sing and dance
with joy, why can’t the feet? The puritan response would be that this could be
a slippery slope to less spiritual and more physical forms of enjoyment.
However, we need to keep in mind Guru Nanak’s art of living: being in the
water but keeping the wings dry like a murgabi (sea gull).
And
so Dr I J Singh continues with his interpretation of the Sikh ideals. Amongst
the wide range of topics are: religious tolerance; human rights; management of
Gurdwaras; central Sikh organisations and decision making processes; neglect of
recent Sikh history by Sikh chairs at western universities; and bridging the
generation gap.
We
are “a people of a book, of ideas, of ragas and rhythm.” Dr Singh concludes
with a chardhi kalla positive challenge, “The void between what we
preach and how we live should give us some small pause for reflection, If our
existence appears to hang in the balance today, look at it as an opportunity.
Carpe diem – seize the day – as some would say.”
Sikhism
is unique; it is challenging; it is exciting; and it is a process of continual
and continuous self-discovery in the light of the Guru’s timeless and
universal teachings.
Excellent
reading, especially for the young and the busy professionals. Published by The
Centennial Foundation: www.centennialfoundation.org)
Gurmukh
Singh
(Retired
Principal, UK Civil Service)
E-mail: sewauk@hotmail.com
298 Norwood Road
Norwood Green
Southall, Middlesex UB2 4JH
UK
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