Definition: Seva means service. In Sikhism, seva refers to selfless service for altruistic purposes on behalf of, and for the betterment of a Community.  Sikhs have a tradition of seva. A sevadar is one who performs seva through philanthropic, voluntary, selfless, service.  Seva is a means to promote humility and demote egoism which is a basic concept of the Sikh religion and is one of three fundamental principles of Sikhism

Now that another Thanksgiving has come and gone, we can all say that we are thankful for many things: A warm house, food on our tables, and the clothes on our backs and a loving family. But what about the people who are not as fortunate to have these things? Together we will partake in selfless service or Seva raising money to purchase food, and collecting clothes to then distribute them to the less fortunate. In hopes that our small helping hand will help them through the winter.

So far we have collected $100 PLEASE help us raise money. Though we are all strapped for cash, we HAVE a community to turn too, so ask your family, friends and loved ones for donations. As Sikhs, let’s do something that is in part REQUIRED of one, to help not the poor or someone “LESS” than us but those equals who have had a rough life.

If you can’t donate money now, please donate your valuable time. It’s a ONE day event and maybe it will inspire new younger generation of Sikh to acknowledge and take actions against the severe crisis in our own backyards.

According to the Washington Post 43.5 percent of Fresno’s poor live in extremely poor neighborhoods (where more than 40 percent of the residents live below the federal poverty line — $17,600 a year for a family of four).

Now with the recession, you can count on more young and homeless on the streets of Fresno. STAND UP Singhs/Kaurs!

Items you can donate:

• Tooth Brush
• Tooth Paste
• Dental Floss
• Bandaids
• Underwear
• Neosporin
• Cortisone Cream
• Cotton Swabs
• Listerine
• Deodorant
• Nail Clippers
• Baby Wipes
• Thick Socks
• Batteries
• Feminine hygiene products
• Blankets
• Sweaters/Sweats

Invite your friends please and forward the message, together, we are the movement.

Please fill out the following registration form if you wish to volunteer and it will also give you the option to help with donations:

Last year Bakersfield, Seattle, and Sacramento joined in on the event and planted the seeds there.

In 2011, we expect for it to grow even further.  We will update this link with the dates of all the locations as we get them.  Read about it and then make it happen in your community.  Keep on checking for the latest updates.

Next year, hope to have you join.

This initiative by the Jakara Movement advocates gender-equality and promote health education within the Sikh community. Despite the Sikh Gurus’ clarion call and repudiation of ‘kurimaars’, male preference in the Sikh community is a deep-rooted and thriving practice. Recent reports from NGO organizations in East Punjab appallingly show the steep decline in the female to male ratio. The problem is not confined to Punjab. Numerous medical entrepreneurs in North America, understanding the Punjabi niche-market, actively promote gender testing and advertise in the Punjabi vernacular press.

Although the problem is multi-faceted, one solution is for the community to place value and celebrate the birth all children. To encourage the celebration of both boys and girls Ladoos: Pink and Blue sends ladoos to the family of the newborn, a Gurbani-based Sikh keepsake, the baby’s first kara, health information that highlights gender equality within the lens of Sikhi, and host and promote events celebrating Sikh women. Infused with the message of the Gurus, this project hopes to serve as a stepping stone for change within our community. Beginning the pilot project in California’s Central Valley, the project hopes to grow larger in the coming years.

Click here to view the embedded video.

The following are scenes from our inaugural workshop held on October 2, 2010 in Fresno, CA. Workshops by pediatricians, psychiatrists, baby masseuses, and baby yoga trainers were offered. If you are interested in this project, please visit www.sikhbaby.org for more details.

We are hoping to begin this project throughout North America. Start your own city’s chapter today!

Click here to view the embedded video.

Click here to view the embedded video.

Click here to view the embedded video.

Click here to view the embedded video.

Click here to view the embedded video.

The following was written by a Jakara Movement sevadar in honor of a wonderful GurSikh activist. Known to many in the Jakara family as Ajeet Singh, he had been part of the movement from its very beginning in 2000. We love, miss, and honor you Ajeet.

I always had a huge extended family in Fresno.  No mamay, chachay, phuas, or thaiys; they were all in Punjab.  Still somehow halfway across the globe my parents and their friends had reunited and created a community.  Those famous ‘batches’ from the 1970s in Patiala, now along with a few others, had all come to settle in California’s Central Valley.

While there was ‘New Years at the Sidhus’, “Father’s Day BBQs at Woodward Park” and “4^th of July at the Ranus’, it was the almost-monthly birthdays, weekly Punjabi school sessions, and other family gatherings where friendships and relationships were formed.  Ubiquitous at all these functions was Jaswant Auntie’s affectionate hugs and Joginder Uncle’s garish Hawaiian shirts.

Their son was a late addition.  However in a world of simple “Abhi’s” and “Arshi’s”, “Neilo’s” and “Paulo’s”, there was only one Ajeet Singh.  It wasn’t that the rest of us didn’t have “Singh” in our name, but somehow it conjoined and seemed most appropriate with Ajeet.  Named after a prince, he, himself, was a prince.

Ajeet wasn’t always a saint, especially when he was younger.  His bouts of anger and stubbornness were almost as legendary his exploits.  Crawling under desks in Dr. Atamjit’s class drew almost as many laughs as his vocal impressions – “high tone/low tone”, “Mecseecan-Mecsoocan”, and the repeated “Hallo”.  His smile was infectious.

Academic success came soon.  He left us in Fresno to pursue greener pastures in Exeter, New Hampshire.  It was there that Ajeet Singh imbibed the Socratic teaching methodology of his Harkness education, a way of learning and teaching that was to never leave him.

It was also not the case that Ajeet Singh never faced any difficulties.  It was hard at first to adjust to his new school.  From a big fish in the small pond at Buchanan High School, competition was rigorous at Phillips Exeter.  When many of his friends were bound for various Ivy League Schools, Ajeet would be returning to California to attend USC.  Far from his first choice, but I believe this is where Ajeet Singh’s legendary stubbornness began to be channeled into something else – grit, determination, and a ‘never-surrender’ spirit.

Ajeet Singh excelled at USC.  He majored in History and Economics, in keeping with his broad interests.  The USC Sikh students all had a soft spot for their fellow Trojan.  In a strange twist, I was there at Ajeet Singh’s graduation.  Waheguru always brought us together.

In some ways it is the tale of our relationship.  I hadn’t planned to go to his graduation.  When I was graduating from high school, Ajeet Singh was still only in middle school.  I had always felt closer to his older sister, Amu.  Still, Waheguru always brought us together.  I was on the USC campus, looking for a book, when I saw the Matharu family there to celebrate Ajeet Singh’s graduation.  We exchanged pleasantries, hugs, pictures, a far too brief, but memorable conversation – then we went on our way.

Three years after I had finished my service as part of the Teach For America corps in Baltimore, Ajeet Singh called me to tell me he was applying.  He was eager and willing.  I warned him of possible roadblocks or bouts of racism he may face.  He was undeterred.  His stubbornness had truly been channeled into determination.

He was committed to the cause of social justice and education.  Even after a bureaucratic setback to the launch of his teaching career, he did not waiver.  Where others would have quit, Ajeet Singh worked for a year in New York at the Apple Store, and became a Teach for America corps member the following year.  The first year was rough.  His picture on a bulletin board was defaced and students often yelled racial epithets, when passing by his classroom.  Ajeet Singh persevered.  In fact in an interview later he spoke of how such incidents strengthened his commitment to the Sikh way of life.  He worked doubly hard in the classroom and became a favorite in his Brooklyn public high school.  His students could see his commitment to them.  One evening he called me and asked for my advice; I told him to find a balance.  By his second year, he had matured and found his niche.  He had become a master of pedagogy and lesson planning.  He now had developed skills to couple with his passion.  In an interview he explained his inspiration:

I was inspired to become a teacher in New York City because I knew that the state of education throughout the country is unequal. Some students are privileged while others face many hardships. I wanted to give all students the kind of education that engages them, is relevant to their lives, and that gives them the tools they need to fulfill their dreams. This is the kind of education that I got and believe that our country needs to make it available to all.

Ajeet Singh was committed to social justice for all.  In a document titled “Sikh Solidarity with Palestine Statement”, Ajeet Singh’s name features at the top of the signees.  He had even spoken to me on numerous occasions on how to engage more Sikh with the cause.  All this tells of a special soul and spirit.  In the great humanistic tradition of the Sikh Gurus, he desired justice for all.

Still he had a special place in his heart for his own community.  This is where Ajeet Singh and I had our most sustained contact and where our paths always crossed.  Ajeet Singh was a GurSikh activist with the same spirit of those Singh Sabha soormay of the early twentieth-century.

He had been part of our Jakara family from the start.  A conference initiated by three older members of the Fresno family in 2000, soon became a complete group effort.  Ajeet Singh was there.  By 2002, we often joked that he was the best facilitator for having got “Jasmine to come back.”  Jasmine was a young participant that shared with us that she was only returning the following year if Ajeet Singh would be her facilitator.  In 2004, Ajeet Singh was part of a team of a few young activists that were bent on not allowing the community to forget the human rights abuses that occurred in Punjab in 1984.  Driving to Gurdwaras throughout the Central Valley, Ajeet Singh’s infectious spirit of chardikala with his jovial easy-going manner brought smiles to all.  This is where I first noticed the angry Ajeet Singh of a childhood long ago had found peace with himself.  In 2009, when I was studying abroad, I could think of no better person to conduct the facilitator training than Ajeet Singh.  Hesitant after a hiatus from the conference for two years due to other commitments, his performance could only be described as phenomenal.  One first-year facilitator formed a special bond with Ajeet Singh that weekend.  Recently, he wrote:

In loving memory for a great Singh, Brother, Role-model and beloved Friend.

Ajeet had a way of talking to you that would stimulate your mind while comforting your soul. He would challenge and instigate, forcing you to dwell deeper into your mind than you thought you ever could. He would be able to guide you through a journey, putting all of your worries at ease along the way with his charming smile. It is very heartbreaking, and quite honestly incomprehensible, how someone so full of joy and life was taken from us so soon and at such a young age.

I’ve known Ajeet for the past year and I knew that within the first few hours of meeting him that I would love, respect, and learn from him for the rest of my life. His passing isn’t an end to that process, simply another means for me to learn and be inspired from. He was one of God’s true gifts to this world and I miss him dearly.

He touched many people’s lives that weekend and that two Sukhmani Sahib paaths were immediately and independently organized this week in San Jose and Los Angeles to celebrate his life are a testament to the impact that he had.

It was while I was still overseas that he emailed me about his decision to go to graduate school in history.  I gave him some early suggestions for readings, but he amazed me with his own diligence.  In March of 2009, I came to Columbia to present at a conference.  As usual, I hadn’t planned to meet with Ajeet Singh.  Waheguru always brought us together.  We ran into each other and went off for lunch.  He took me throughout his Brooklyn neighborhood and that afternoon we munched on some pizza and velvet cake.  Reminiscing about the past, we soon switched topics to his work with the Sikh Coalition and in developing the high school curriculum for the Sojhi project with the Sikh Research Institute.  That afternoon we talked about life, school, history, relationships, and seva.  With a smile across his face, he told me that he was going to apply to Gurinder Mann’s summer Punjab studies program only to learn that I had also attended the program almost 8 years prior.  He laughed and said, “I really do follow everything you do.”  I joked and retorted “Koi nahin putt, you are following your own path; I am just a little older and a few steps ahead.”  He looked at me and said, “No really, I didn’t think anything of the TFA stuff or even really about history, but somehow when I saw your name on the Punjab studies website, it dawned on me.  You are my vada bhra.”  Ajeet Singh came the next day to Columbia University to listen to my boring presentation.

That fall, despite offers from Cambridge, UCI and other top programs, he chose to start his graduate work in history at Columbia.  Over phone and via email, we debated, exchanged articles and ideas.  In November, I decided to attend a conference at UCSB.  Ajeet Singh was there.  Waheguru always brought us together.  Book in hand, he excused himself early from the presentations to finish up some readings in the library.  That was Ajeet Singh for the past year.  All his friends and professors at Columbia will attest to his diligence, curiosity, dedication, and scholarly commitment.

In February, I helped organize the first annual Sikh graduate student conference, Sikholars.  The first person I called to submit a paper was none other than Ajeet Singh.  It was at this event that I was reminded of another constant in his life – his family.  Soon after his paper had been chosen by the selection committee, his mother called my home.  In a half-joking voice, I congratulated her on her son’s achievement and invited her to come and attend the conference.  His family’s commitment to him was absolute.  ‘Jeetha’ was the twinkle of his mother’s eye.  Auntie, uncle, Amu, Ajeet’s chacha, chachi, and two cousin sisters filled the entire first row.  Ajeet Singh presented his paper, titled “Punjab and Sikh Studies in Historiographical Moments”.  He left me in awe.  That same stubborn and angry little kid had channeled his passion to become a brave, bold, and compassionate young man.  He had the courage to speak the truth and criticize those he believed had waivered.  I was the student and he was my teacher that day.  I left with a valuable lesson.

Just a week before his passing, I saw Ajeet Singh again.  Neither of us had planned it, but Waheguru always brought us together.  This time it was in the mountains of Manali.  We met at an Italian restaurant, roamed the city and agreed to get together the next day.  In a group, we hiked up some trails.  For a brief while, we broke away from the group and spoke about history, historiography, Sikh studies, academics, life, family, and Fresno.  We joked about how I had got his whole family to come to Stanford for the Sikh conference, while not inviting my own.  I told him your parents adore you.  He smiled and then said, “I know they do.”

Ajeet Singh never bragged, but he was proud to share with me a huge honor he had received from his department after only his first year.  His talent and exceptional abilities had been recognized by his professors.  Finally, we talked about one of his dearest cousin brothers and his personal journey with Punjabi Sufism.  I joked and asked, “Are you also a fan of Satinder Sartaj? [a popular Punjabi Sufi singer]”.  With half a smile, he said, “I can walk with him part of the way, but then we split apart.  I am too vested with Guru Gobind Singh.”  That was Ajeet Singh.  He, like the son of the 10^th Guru, from whom he took his name, owed his allegiance to the Guru.

We departed and joked about the next time we would be in Fresno together again.  Little did I know that would be the last time I would ever see him.

I love you Ajeet Singh.  You [are] a Singh, my colleague, my friend, an activist, my teacher, and my brother.  Although you called me your ‘vada bhra’; you are the one that teaches me so much [thank you HSC].  Your loss is not mine alone, nor that of your family or even our extended Fresno family.  The Qaum lost a shining gem and prince.  You were a GurSikh, imbibed with the spirit of seva and sangat in eternal chardikala.  From whence you came, you have returned.  You leave a piece with all of us still here.  Until we are reunited again my dear brother – for Waheguru always brings us together.

Click here to view the embedded video.

Children’s Hospital treats more inpatient cases than any pediatric hospital north of San Diego, making them the second largest children’s hospital in the state.  The hospital serves nine counties.  Many of us have known someone who has been a patient at Children’s Hospital and highly value the presence of such an organization in the Central Valley.

Jakara Fresno hopes to continue giving back to the community by participating in activities and events that help the Sikh community in many ways.

We want to thank all the volunteers who took the time to spend a few hours (before going to school and before going to work!) to raise money for Children’s Hospital.  It was a cold morning, but giving back through seva never felt so good!

• Ajeet Singh Matharu, Columbia University, History, N/A
• Arvinder Singh Kang and Amanpreet Singh Brar, University of Mississippi, Computer Science, Extending Gurmukhi Script into Twenty-first Century & Beyond
• Bandana Kaur, Yale University, Environmental Management, Reclaiming Natural Histories: Biodiversity and Landscape in Pre-Green Revolution Punjab
• Erik Resly, Harvard Divinity School, Divinity, (Re)figuring the Sikh: Theodicy, Discipleship and Narrative in Ethical Perspective
• Harjant Gill, American University, Anthroplogy, From Putt Jattan De to Munde UK De: The Transformation of Masculinities in Punjabi Cinema
• Iqbal Kaur Gill, University of British Columbia, Counseling Psychology, First Generation Canadian Punjabi Sikh Parents Beliefs about Adolescent Suicide and Suicide Related Behaviours
• Kamal Arora, York University, Social Anthropology, The Politics of Pain: Gender, Mourning and the Punjab Crisis
• Mandeep Kaur, University of Texas (Austin), Nursing, The Sikh Patient: A Review of the Nursing Literature
• Mette Bach, University of British Columbia, Creative Writing, The Changing Faces of Suburbia
• Preet Kaur Virdi, York University, Socio-Legal Studies, Silence: Resistance or Acquiescence? Sikh women’s perspectives on Canadian law

Ajeet Singh Matharu, Columbia University, History
Title: N/A
Abstract: Historiography on the Punjab region has been eclipsed by the development of the sub-field of Sikh studies since circa 1984. The polemic over Sikh identity, the making of Sikh scripture, and gender in the Sikh tradition, all conducted with implications for the (de)legitimization of militancy have led to a seeming declension of scholarship on Punjabi secular history. In this paper, I will review the literature on Punjabi social, economic, and political history until 1966 with emphasis on post-1947 publications; I will exclude the period of militancy since its literature, though broad, is either journalistic or social scientific, leaving a paucity of historiographical scholarship. I will summarize major monographs and articles and compare the regional historical conferences and journals both in Punjab and abroad. My discussion will include a description of the rifts between scholars operating in East Punjab, West Punjab, and the North American and British academies. I will note pertinent bibliographies and historiographical essays and identify the periods and themes that have attracted the most scholarly attention in order to reveal where significant lacunae may exist. I will discuss the (lack of) discourse on methodology in Punjabi historiography and its ambiguous relationship to larger debates in Indian and North American historiography. Finally, I will propose new avenues for future scholarship with special attention to the tension between Punjabi historiography and Sikh studies with suggestions for revisioning this bifurcation.

Arvinder Singh Kang and Amanpreet Singh Brar, University of Mississippi, Computer Science
Title: Extending Gurmukhi Script into Twenty-first Century & Beyond
Abstract: As we move forward into the digital age, the availability of digitized and standardized Gurmukhi, is even more important to preserve our libraries and texts, to record our lives in the language of our thoughts.
However, without a standard for how an alphabet is encoded in a Punjabi font, different machines and browsers across the world interpret the alphabet differently. Encoding was a problem with the earlier systems using parallel standards for Indic fonts. While some used ASCII1[1], some used ISCII2[12] while others used ISO3 encodings. This lead to the same text producing different output on different machines[4]. One of the solution to this problem is embracing Unicode[11] standards. With Unicode, a specific font has one and only one code point or digital signature across all machines around the world. Our online group of volunteers at Punjabi Localization Group[3][6][7][8], have been working since 2004 to create and absorb Unicode standards in Gurmukhi.

Bandana Kaur, Yale University, Environmental Management
Title: Reclaiming Natural Histories: Biodiversity and Landscape in Pre-Green Revolution Punjab
Abstract: This study thus aims to provide a description of the ecological landscape of Punjab before the Green Revolution through an analysis of the natural history of the region. For the purpose of this research, ‘landscape’ includes the regions’ traditional crops, indigenous tree species, and village settings before the 1960s. This will be somewhat complex; as the geography of what is considered ‘Punjab’ has changed significantly as a result of partition of the region into India and Pakistan and post-colonial land divisions made under the central Indian government. Issues such as migration and political and economic factors influencing villagers’ relationship with their land will be taken into account. Finally, the broader aims of this research are to also examine how historical records can inform contemporary efforts to sustain ecological balance and conserve biodiversity

Erik Resly, Harvard Divinity School, Divinity
Title: (Re)figuring the Sikh: Theodicy, Discipleship and Narrative in Ethical Perspective
Abstract: Inquiries into Sikh theodicy emphasize the tension between human agency and divine will, wherein the “primacy of divine grace over personal effort is always maintained” (Singh, 1999: 116). To date, scholars have primarily drawn on passages from the Adi Granth, commonly the Babar Vani, as authoritative pedagogical sources for making meaning out of suffering. Adopting the hermeneutical tools of reader response theory, I will suggest that the Janamsakhi literary tradition offers a heretofore-overlooked repository of theodical life-worlds that both supplements and complicates conventional teachings on the role of suffering in the experience of Sikh discipleship. In particular, I will demonstrate that these stories do real ethical work on the reader by intending an imagined space and refiguratively calling forth “a way of dwelling there” (Ricoeur, 1995: 234). Drawing on three particular sakhis from the Puratan anthology, I will examine the ways in which these episodes try to reach in front of themselves to shape the reader, thereby equipping her with “technologies of the self” (Foucault, 1988: 18) with which to navigate issues of risk, ambivalence and surrender. Finally, I will encourage scholars in the field of Sikh Studies to take this reception-based approach to the Janamsakhi tradition seriously as a middle ground between the contemporary hegemonic voices of etic historical criticism and emic apologetics.

Harjant Singh Gill, American University, Anthropology
Title: From Putt Jattan De to Munde UK De: The Transformation of Masculinities in Punjabi Cinema
Abstract: This paper explores the popular representations of Punjabi masculinities in Punjabi cinema and how they have transformed in the past three decades. I look at how these changes coincide with boarder shifts the Punjabi film industry which went from being regionally based and depicting life in rural Punjab, to becoming increasingly transnational and depicting life in diasporic communities. I also examine how caste and class hierarchies act as crucial ingredients in visibly marking these representations. Men in Punjabi cinema are almost always depicted as ‘mona’ (clean‐cut) Sikhs belonging to the upper (landowning) ‘Jat’ caste. Though these depictions contradict the foundational values of Sikh religion, which prohibits cutting hair and denounces caste‐based inequalities, on the cinematic screen, Punjabi Jat men are often assigned the task of upholding Punjabiyat (a sense of being Punjabi) and recovering Punjabi Sabhyachar (culture and heritage). This specific male body serves as the privileged terrain upon which community is articulated, both in Punjab and in the Punjabi diaspora. Unlike the men, women in Punjabi cinema remain largely static and fixed into the ritualized spaces of home and family.

Iqbal Kaur Gill, University of British Columbia, Counseling Psychology
Title: First Generation Canadian Punjabi Sikh Parents Beliefs about Adolescent Suicide and Suicide Related Behaviours
Abstract: As the second leading cause of death youth suicide is a serious concern in Canadian society. Culture and religion play an important role in influencing our conscious and unconscious values, behaviours, emotions, and thoughts. As well they are critical to how issues are labeled, patterns of distress are communicated, beliefs about the root of issues, preferred helpers and solutions. An ever growing Punjabi Sikh population in Canada and their underrepresentation in mental health research present a challenge to medical and mental health services providers. This paper draws on findings from a Masters Thesis in Counselling Psychology, which was the first to describe first generation Canadian Punjabi Sikh parents beliefs about suicide and suicide related behaviours. Through an ethnographic approach the study sought to uncover the parents’ beliefs about the causes and consequences of suicide, reaction and interventions utilized in response to adolescent suicide and suicide related behaviours, barriers to seeking mental health services and current help seeking behaviours. Semi structured individual interviews were conducted with four groups of participants: first generation Canadian Punjabi Sikh parents (fathers and mothers) of adolescent children (N=3), second generation Canadian Punjabi Sikh young adults (N=4), South Asian mental health therapists and medical professionals (N=2), and a Punjabi Sikh community leader. The results of the study revealed the believed causes of suicide and suicide related behaviours to be peer relations, lack of attention from parents, parental pressure to succeed, hormonal changes, and mental health illnesses. Initially parents reported their emotional response to be shock and anger, followed by a range of other emotions. The interventions parents utilize in response to suicide and suicide related behaviours are the Sikh religion, western health care, communication and monitoring of adolescent behaviour, and alternative healing methods. Barriers to accessing mental health services were identified to be a lack of comprehension of the concept of mental health, awareness of available services, language, and the Punjabi culture; the Sikh religion was identified not to be a barrier to seeking services. Although the help seeking behaviours of first generation Canadian Punjabi Sikh parents have changed in recent years, further education is needed to raise awareness of adolescent suicide and suicide related behaviours. The findings of the study have important implications for the provision of culturally appropriate mental health services for adolescent suicide and suicide related behaviours.

Kamal Arora, York University, Social Anthropology
Title: The Politics of Pain: Gender, Mourning and the Punjab Crisis
Abstract: This paper focuses on the issue of pain, gender and mourning in the context of the violence of the Punjab Crisis. I contend that social structures such as gender and religious belief in part direct how grief and mourning are formed and articulated and guide the reformulation of everyday life and daily tasks. I focus specifically on the Indian army invasion of the Golden Temple,[1] named Operation Blue Star, as well as the pogroms[2] which broke out in Delhi following then Prime Minister Indira Gandhi’s assassination in the same year. I aim to explore the heightened way in which gender was built into 1984, how Sikh women, specifically widows of 1984, interrogate their lived reality and experiences of the nation-state, and also to consider how Sikh women’s identity today has been affected by their grief. What lies in the intersection between gender, grief and mourning? Central to this is the question of how Sikh women’s mourning finds its place within post-Independence India. Although Sikh widows share common experiences via common moments in Sikh history, as language and social structures are under constant flux, avoiding generalizations is essential as expressions of grief differ. A number of co-existing social processes exist which affect the manner of grieving. Mourning not only occurs in rituals surrounding death but is carried on in everyday life. The differences in the way Sikh women handle their grief is indicative of the way in which social structures in part dictate the act of mourning. For example, women who are politically involved in the Sikh movement who lost their husbands during the Punjab Crisis grieve in different ways than those women who lost their husbands and sons during the pogroms. I contend that politically active Sikh women whose husbands are shaheeds do not mourn in conventionally gendered ways, rather they reveal and channel their grief in ways bef itting their political positions. The purpose of this paper is two-fold. In addition to exploring the experiences of how Sikh women survive the loss of loved ones during the Punjab Crisis in relation to discourses around pain and grief, I also aim to create what Das and Kleinman describe as an “alternate public sphere for articulating and recounting experiences silenced by officially sanctioned narratives” (2001:3).

Mandeep Kaur, University of Texas (Austin), Nursing
Title: The Sikh Patient: A Review of the Nursing Literature
Abstract: This study examines research publications conducted in the United States, Canada and the United Kingdom and mirrors them to US society as a means to better describe nursing care of the Sikh patient. Preliminary findings show that very little literature has been published about Sikhs as patients for care, or how a health care professional may enhance their cultural sensitivity to treating a Sikh patient. Of the little literature that has been published, there is an overall consensus on what the cultural adaptations for caring for Sikh patients should be. Many of the studies reviewed showed the importance of the religion in the health care recovery process. The findings include every aspect of care from birth customs to palliative care, and how the Sikhs diverge from the majority in each of these scenarios. Nursing implications are directly discussed in a large portion of these studies. These include understanding the extended family model, differences in food and lifestyle, the importance of spirituality, and more. All in all, the Sikhs are a unique and individual minority group in the United States. Learning the norms, beliefs and values of the Sikhs is vital to providing culturally competent or sensitive care to this growing portion of American society.

Mette Bach, University of British Columbia, Creative Writing
Title: The Changing Faces of Suburbia
Abstract: In my book, Off the Highway (that comes out in the spring of 2010 with New Star Press), I explore the changing landscape of my hometown, North Delta. Over the past two decades its Sikh population has grown exponentially resulting in both wonderful cultural fusions – seventies style strip malls turned into bazaars – as well as some of the most disdainful hate crimes that this province has seen. In one chapter, I explore the story of Baltej Singh, a North Delta resident and the first Royal Canadian Mounted Police officer to fight for his right (and win) to wear a turban as part of his official uniform. In another chapter, I examine a neo-nazi attack on a security guard at the Sikh Temple. The story explores the assailant’s mother’s attempt to make up for her son’s unforgivable crime by embracing the Sikh faith and committing all of her time to volunteering at the Sikh Temple.

Preet Kaur Virdi, York University, Socio-Legal Studies
Title: Silence: Resistance or Acquiescence? Sikh women’s perspectives on Canadian law
Abstract: The proposed paper I wish to present will utilize my master’s research paper I am currently completing to discuss how Sikh women’s legal identities transform through their experience of immigration and settlement in Canada. The methodological framework builds upon the work of Ewick and Silbey (1998), Hazel Genn (1999) and Engel and Munger (2003) and addresses the following areas of interest: (a) how the Canadian state accommodates the needs of immigrant women of colour, (b) how immigrant Sikh women understand Canadian law and, (c) what informs these women’s sense of identity and (legal) entitlement. My project includes a literature review and five interviews with Sikh women who immigrated during the 1970s and 80s. The rationale for focusing on immigrant Sikh women during this time frame is because state policies and programs have (re)constructed gender and race inequality despite a national policy of multiculturalism (Das Gupta 1999). Thus, the objective is to understand more thoroughly gender and race differences and how the law shapes these differences.

On December 23, sevadaars assembled at Anandgarh Sahib (Kerman) to watch Sundari and then followed the movie with making Peanut Butter and Jelly sandwiches.  The activity was repeated the next day on December 24th at Nanaksar Gurdwara (Cherry St.) with the showing of the Rise of the Khalsa, followed by making of sandwiches.   On December 25th, children from Selma Gurdwara viewed Sahibzadays and then made sandwiches.  In all, children from throughout Central California made over 650 sandwiches.

These sandwiches were then distributed outside the Poverello House in downtown Fresno to the hundreds of homeless that are residing there.  Older Jakara T-shirts were also distributed and given out on December 26th in honor of the Shaheedi of the 2 chotay Sahibzadays.

We hope that such a tradition can be established throughout California and beyond.  Together, we are the movement.

Click here to view the embedded video.

Below you will find some pictures from the celebration.

Written by Simranjit Singh, “A Promise” provides insight into the thoughts of a developing young Sikh leader.  There is angst; there is passion; there is power; and there is inspiration.  Here are his words and his expression.

“A Promise”

By Simranjit Singh

Today I make a promise.

A Promise…

To Guru Arjan Dev who sat upon the stove of sacrifice,

To Guru Tegh Bahadur who gave his head of love,

To Guru Gobind Singh who gave me my name,

To the four Sahibzade who exemplify brotherhood.

A Promise…

To the Panj Pyare whose bravery exceeds my thoughts,

To Baba Deep Singh who denied age,

To Bhai Bachittar Singh who introduced a foe elephant to his naagni barcha,

To Mai Bhago who matched beauty and grace to the sword.

A Promise…

To the Chali Mukte who did come back,

To Akali Phoola Singh who flowered the Akal Takth,

To all Sikh warriors in WW1 and WW2 who shed blood for others,

To Kartar Singh Saraba who gave life to Sikh Politics.

A Promise…

To Shaheed Bhagat Singh who makes me want to wear a paag,

To Shaheed Udham Singh who showed what it means to be a lion,

To Shaheed Chandarshekar Azad who simply would not be put down.

To Shaheed Raj Guru and Sukhdev who are not given enough credit.

A Promise…

To Sant Jarnail Singh Ji Bhindranwale who makes me proud to be a Sikh,

To Jaswant Singh Khalra who opened my eyes,

To my fathers who were burned alive,

To my mothers who were widowed,

To my sisters who were demoralized,

To my brothers who were orphaned,

To the unimaginable number of innocent Sikhs killed,

To the unanimous number of Sikhs still missing today,

A Promise…

To never forget.

A Promise…

To 1984.

A Promise…

To You.