Why No UK Sikh MPs: An Alternative View

Recent articles have given some good reasons for the absence of Sikh Members of Parliament in the UK.  However, it is clear that some, especially Indian journalists, tend to read too much negativity into this outcome; while others do not understand the British system for selecting Parliamentary candidates by the main political parties.

In the UK,  politics does not pay.  Most well qualified next generation Sikhs, otherwise doing well in many professions, have shown hardly any interest in political careers. That can change over the next few years.

Members of Parliament are there to raise issues on behalf of all their constituents.  Some non-Sikh MPs have become Sikh household names.  An outstanding example was the late Sydney Bidwell, MP (Southall) of "The Turban Victory" fame. Piara Singh Khabra, the first Sikh MP, who replaced him, was not known for raising any Sikh, or even other important issues, in the Parliament. Raising Sikh issues is more important than a Sikh MP in Parliament who is unable to articulate them in the right context of national issues.     

It is true that identity Sikh MPs of the right calibre would also raise the Sikh profile in the Parliament and the British establishment, including the mainstream media.  Therefore, we also need Sikh MPs, preferably full identity Sikhs.  Lack of Sikh unity has been given as the main reason for this.  That is rather a simplistic view expressed mostly by those who believe in some sort of block voting system along Indian political lines; or, who do not understand the British political system.  

Firstly, we can discard block-voting by British Sikhs. Other communities would adopt such tactics; but it is highly unlikely that the independent minded Sikhs would adopt such tactics – except for certain Punjabi localities like Southall. Every Sikh, as a British citizen, should vote according to own assessment of each candidate’s suitability, taking into account national needs and the extent to which the manifesto of the main party to which the candidate belongs, meets them. A candidate’s knowledge of Sikh aspirations and needs would be a plus point for Sikh voters.

The need is for MPs, Sikh or non-Sikh, who would also raise Sikh issues and concerns. The Sikh Manifesto prioritises these under ten main headings. The list is not exhaustive; but is a good a start.  It was sent to Parliamentary candidates before the election and will continue to be updated and re-presented to MPs in the years to come and their performance continually assessed.

A Sikh candidate of the right calibre, winning a seat in Parliament will make the Sikhs proud, not only by winning; but also each time he stands up to speak! Not just Sikh men, we should also encourage well qualified Sikh women to stand for elections.  At the end of the day the important thing is to be able to raise the Sikh profile through outstanding performance and to pave the way for more Sikhs of the right calibre and political ambition to enter the Parliament.

A Sikh MP who is unable to articulate national and local issues, can also give a negative impression of the Sikhs.

Joining a political party and working for a number of years at local level while overcoming any prejudices through community service, is a pre-condition for getting selected as a candidate and succeeding at the ballot box.  While racial prejudice is decreasing, "ethnic" prejudice against the Sikhs is also decreasing, but at a much slower pace.  ("Ethnicity" characteristics which distinguish a people are defined by the Law Lords.)   

My observation over the last 50 years in diverse fields is that when an identity Sikh of the right calibre has been there at the right time and place, he has succeeded. There are complex reasons for the selection or non-selection of identity Sikhs.  Sporadic success of identity Sikhs in some fields does not mean less prejudice against visible Sikh identity.  There have been opportunity areas for the right calibre Sikhs in certain fields e.g. gaining recognition through interfaith involvement.

However, the exception cannot be taken as the rule. Sikh success in certain fields does not mean that ground level prejudice is no longer there. Taking the example of USA, a black President does not mean that there is now no prejudice against black Americans. 

Also, Sikh focus since early arrivals has been material gain and not political careers. In UK, politics does not pay.  The first generation Sikh immigrants from late 1950s were not interested in politics, but in making money by working 7 days a week doing as much overtimes as possible. No job was too difficult for them. First priority was to buy own house and then, in later years, to buy properties and businesses.

On the other hand, black socio-political activism goes back many decades.  Muslims are known for religio-political activism. Hindu first generation were better educated and could not work in foundries and factories.  Many went into local politics for “expenses” and other perks. In my own circle some even returned to India unable to work in factories like the hardy Panjabi Sikhs. Today, on the average, both communities are  less well off than the British Sikhs.  Very few Sikhs depend on state welfare system.

So, next generation well qualified Sikhs, have hardly any political heritage or track record of dedicated local political activism with any main political party. Exceptionally, where there is such a record, either the candidate is not of the right calibre to get the Parliamentary ticket, or not given a winnable seat. The Sikh Manifesto addresses this bias in the selection procedure as a high priority.

Positive developments are:  increasing Sikh numbers, well established Gurdwaras as Sikh focal points and increased extrovert as well as behind the scenes Sikh activism.  Sikh presence is felt in the corridors of power and in the Parliament where Sikh issues are raised quite regularly. More so with Sikh political awareness spreading through the widely circulated Sikh Manifesto.  

Internal Sikh divisions have less political impact than some lead us to believe.  Other communities have own problems. This excuse is used mostly for internal Sikh politics and point scoring. That is not to say that Sikhs would not be better off if they showed more unity and common political direction.  However, unlike, especially the Muslim community, block voting is not the Sikh way.

The stress should be to encourage young well educated Sikhs to join political parties. Next step, as mentioned in the Sikh Manifesto, is to lobby political parties to allocate winnable seats to well qualified Sikh candidate with a good record of local community service. Identity Sikhs living in areas with hardly any Sikh population have succeeded in local elections. However, national level politics is a different ball game.  The stakes are higher and so are the suitability and qualification requirements.

Otherwise, we should be content that Sikh issues are being taken up by MPs who are well briefed about Sikh aspirations and concerns.  That continues to be the main aim of the Sikh Manifesto UK.

Gurmukh Singh

Principal (policy), UK Civil Service ret’d

Sewauk2005@yahoo.co.uk

Blog: http://sewauk.blogspot.com.au/

Sikh Manifesto link:

https://www.dropbox.com/s/4tpu52zulblmulp/The%20Sikh%20Manifesto%202015-20%20by%20The%20Sikh%20Network.pdf?dl=0

© Gurmukh Singh

Looking through photos while watching Oz sunsets

British Sikhs & General Election 2015

 Regardless of the outcome of the UK General Election on 7 May, the main objective of the SikhManifesto has been achieved.  

Collated after nationwide consultations, the Manifesto is focussed on Sikh issues.  The process of consultation generated much interest and publicity within the community.

The glossy publication has been widely distributed in the UK.  For the first time in the history of British Sikhs, all Parliamentary candidates are aware of what Sikh issues are.  Even the Sikhs themselves are better informed about own medium and longer term concerns and interests as a distinct miri-piri (temporal-spiritual) community in the British plural society.

We can say with confidence that following the events of 2014, including World War 1 commemorations which featured young Sikhs in WW1 uniforms, that the distinct Sikh identity is no longer “mistaken”.  Some of these events made mainstream media headlines. 

(Young Sikhs in WW1 uniforms at Sandhurst, UK) 

Parliamentary lobbying, questions and debates have covered Sikh issues and concerns and the main political parties are alert to Sikh voting power.


(French Sikh students at a Sikh Parliament lobby day organised by Sikh Federation UK.
The students addressed MPs in fluent French.)

Daring initiatives by identity Sikhs, like the aid ventures of Ravinder Singh of Khalsa Aid in Iraq, promoting the Sikh institution of “langar” seva,  held sustained media interest; as did Khalsa Aid’s earlier response to appeal by Somerset (UK) flood victims.  

(Ravinder Singh of Khalsa Aid with author)

Sikhs are an outstanding example of harmonised living with sister communities. They have shown how diversity – in their case distinct Sikh religio-cultural identity – can be accommodated within national identity. They have retained own core values and way of life while enriching the way of life of the countries they live in.

On 25 April, the 100th anniversary of Australian and New Zealand (ANZAC) troops landing at Gallipoli in World War I, was marked by nationwide commemorative events.

As I write this article from Australia, I am also looking at some images of visible Sikh presence at these events in Australia and New Zealand.


Sikhs marching on ANZAC Day in Sydney, Australia.  

Prominent local Sikhs are alert to such opportunities.  

In South Australia,  Sardar Baldev Singh Dhaliwal JP, ex-Councillor and leading  community mentor for over three decades, attended local commemorations at Adelaide,  to show Sikh solidarity with fellow Australians. 

(Baldev Singh Dhaliwal JP when he became the first Sikh Councillor in Riverland, South Australia.)

A Sikh Australian journalist wrote, “As Australians prepare to mark this centenary with great respect, to honour those who fell in the battle, the contribution of Indian troops in Gallipoli is also being remembered. They comprised Gurkha and Sikh battalions, and thousands of mule drivers who literally moved the British forces and their allies; but their vital contributions to the Gallipoli campaign has been overlooked..…. Many regard April 25, 1915, as the day when Australia truly forged its national identity.” (Manpreet K. Singh of Melbourne). 

Like the Australians a hundred years ago, young Sikhs in the diaspora are also re-discovering their proud military tradition and national identity.

The role of the Sikhs in World War I is brought out together with that of other communities from undivided India. Despite the confusing label “Indian” used in World War 1 commemorations for Hindus, Muslims (many now in Pakistan and Bangladesh) and Sikhs in the undivided Indian subcontinent, the role of the Sikhs in World War I as a distinct people, is now increasingly acknowledged.  In UK, a lion's share of the credit goes to dedicated Sikhs led by S. Harbinder Singh Rana of Anglo-Sikh Heritage Trail. 

Due to electronic media and extended family communications, Sikhs in diaspora countries are well informed about Sikh participation in the life of the nation in the UK. One article in “Daily Sikh Updates” of 17 March, lists ten progressive points about UK Sikhs from which Sikhs in other countries can learn.  The Sikh Manifesto is listed as a major achievement in that article. The Manifesto also shows the way to successful Sikh integration in the plural western societies.

It seems that, at last, diaspora Sikhs are beginning to take up the “mistaken identity” challenge to unique Sikh identity more seriously. The message loud and clear is that “We are Sikhs and we have hard won rights as loyal citizens of the countries we live in”.  The message is reaching the politicians, mainstream media and the public.  

Yet, Sikh miri-piri (temporal-spiritual) ideology ensures that their loyalty is not unconditional. The egalitarian Sikh ideology will support equality and justice for all; but, it will oppose all types of discrimination, injustice and authoritarian regimes. Sikhs have integrated and adopted British identity as loyal citizens, as the second part of their “Sikh-British” identity. However, Sikhs have always opposed “assimilation” i.e. absorption into the majority community, at the expense of diversity. British society has evolved so that no one talks about “assimilation” anymore.  

Most civilised countries have evolved to include diversity as an integral part of their way of life. Today, the “English way of life” includes diversity. That is how the civilised world is coping with the phenomenon of a shrinking global village in which diversity has to co-exist with universal human values. That is a challenge for those religious communities who are struggling to reconcile their religious codes and practices with internationally accepted human rights.

British Sikhs should focus on the Sikh Manifesto issues to secure a fairer deal in British pluralism. They need no advice or support from abroad. They should not become embroiled in issues such as caste politics in the UK. [It strains credulity to the limit when some try to convince us that caste is a British colonial invention!]

There are some issues like the plight of illegal immigrants from India, including Panjab, which require humanitarian solutions. Such matters should be discussed and tackled in consultation with the government. However, to take up such issues in the context of a general election would be counterproductive in the current political climate.

The impression from Sikh diaspora countries is that, at last, British Sikhs are getting their political act together.  While the Sikh Manifesto promotes united action by UK Sikhs under ten points, it also  encourages global Sikh communities to play a more prominent public role in their adopted countries.  It helps integration, while promoting Sikhs as a distinct global theo-political community. 

Sikh Manifesto link:

https://www.dropbox.com/s/4tpu52zulblmulp/The%20Sikh%20Manifesto%202015-20%20by%20The%20Sikh%20Network.pdf?dl=0

Gurmukh Singh

Sewauk2005@yahoo.co.uk

Article may be published with acknowledgement.
Other articles at following links:
http://www.panjabtimes.co.uk   - at Sampadki (Editorial) &News & Views" and WW1 serial.

http://www.sikhmissionarysociety.org/
(see at "Articles" under "Articles on Sikh Ideology and Identity".)

© Gurmukh Singh

Need for UK Sikh Manifesto for Election 2015

Full document at link:

https://www.dropbox.com/s/4tpu52zulblmulp/The%20Sikh%20Manifesto%202015-20%20by%20The%20Sikh%20Network.pdf?dl=0

Sikh Manifesto for UK General Election

It is a typical winter Sunday morning in London (UK) and we are watching a BBC TV programme, “The Big Questions”. The discussion before selected participants is about the Holocaust. We can see an identity Sikh in the group. We are given the impression at the outset that at some point, the discussion would move on to non-European genocides in the 20^th Century.

Did the world learn any lessons from the Holocaust? We hope that the Sikh on TV – a rare sight ! -  would be given an opportunity to take part. Maybe, even 1984 would be mentioned.   

We are disappointed. Other pogroms are mentioned in passing; but the presenter keeps talking to the same, articulate four or five, Jewish speakers about the Holocaust.  In fact, as is often noticeable, the cameras seem to avoid the turban wearing Sikh in the discussion group.

A British Prime Minister, Margaret Thatcher, who was in Delhi only a few days after the nationwide massacre of Sikhs in November 1984, had no problem ignoring the thousands who lost their lives in Delhi and the rest of India only a few days before her visit. Instead, she returned to the UK to muzzle her fellow citizens, the British Sikhs!  

The French have no problem forgetting the thousands of proud turban wearing Sikhs who gave their lives for Europe’s freedom.

Despite a sizeable Sikh population in the UK, Sikhs are hardly seen or mentioned in the media news, articles or programmes. TV cameras have blind spots for  identity Sikhs, or just flash past them. Sikhs are either avoided or mentioned in some negative context. Peaceful Sikh lobbying and demonstrations about Sikh issues are hardly shown on TV, or mentioned in the mainstream media.

Yet, there is greater political awareness amongst the 500,000 plus British Sikhs today than ever before in the last 60 years.  Sikhs are law abiding and least dependent, loyal British citizens. As such, they have their rights to be seen and heard as a distinct community in the diverse British society.     

Political engagement is the need of every significant community in the British plural society to safeguard community interests within the wider national programmes. Respect for diversity and for the rights of minorities should be an important component of the manifestos of all political parties in a true democracy.

Whole hearted participation in the life of the nation has been stressed by visiting prominent Sikhs like Sardar Tarlochan Singh ex-Indian MP and Chair of the National Commission for Minorities (March 2003 – March 2006). 

Politicians need to be reminded periodically of what those values are which unite diversity as one nation.  Let us take the French ban on the wearing of turbans by Sikh children in French schools in relation to the main objective of the European Community (EC).  That objective is unrestricted movement of workers, goods and capital. Any restrictions on the free movement of these components of an open market by any EC country can be challenged under EC law. At least such restriction would not be in the true spirit of a “common market”, and the underlying concept of EC begins to be eroded.

British Sikhs fail to understand why the successive British Governments have not challenged the French to get the turban ban lifted, because it restricts movement of British Sikh families to France as workers. 

If British politicians need reminding about the significance of the turban in the Sikh psyche then, despite over 200 years of Anglo-Sikh relations, we should educate them.

And so, the need for a “Sikh Manifesto” as a reminder to the political parties that the votes of over half a million Sikh in the UK do count, even if, regrettably, they are not counted or monitored under the current system for collating statistics by the Office for National Statistics! (That is another item of concern in the Sikh Manifesto). In this way the Sikh Manifesto would become part of the policy of the next government. It would also brief individual MPs of Sikh issues which they would be expected to represent on behalf of their Sikh constituents in the next Parliament.

The Sikh Manifesto would be specific to British Sikh needs; but it would be based on universal egalitarian Sikhi principles of equality and a level playing field for all. These are also the British values which unite diverse cultures and religions while sharing core human values as one nation. 

In today’s diverse British society, political party manifestos for national programmes, also need space for minority issues and concerns, so that these are addressed by the party or coalition which forms the next government . That is the main purpose of the Sikh Manifesto. The document is a briefing for national political parties, from the Sikh perspective.  It is also a good example for other significant British minorities.    

Following consultations and based on earlier similar papers like the “Sikh Agenda”, relating to British Sikh issues produced over the last decade, a 10 points “Sikh Manifesto” was released on Saturday 31 January, 2015 at Sri Guru Singh Sabha Gurdwara, Havelock Road, Southall , UK.

The difference this time is that well educated next generation Sikhs have been involved. They have owned this 10-point briefing for the General Election on 7 May this year to inform the UK political parties, Parliamentary candidates and voters.

Gurmukh Singh

Sewauk2005@yahoo.co.uk

Article may be published with acknowledgement.
Other articles at following links:
http://www.panjabtimes.co.uk   - at Sampadki (Editorial) &News & Views" and WW1 serial.

http://www.sikhmissionarysociety.org/
(see at "Articles" under "Articles on Sikh Ideology and Identity".)

© Gurmukh Singh

Sikh Tradition of Morchas & Martyrdoms

Panjab Times (UK) lead column  (18 December 2014)

http://www.panjabtimes.co.uk/category/editorial/news-and-views/

Sikhnet: 

http://www.sikhnet.com/news/sikh-tradition-marches-morchas-martyrdoms

- Based on discipline and dignity

- British democratic values do support egalitarian Sikhi values

- Need for code of discipline during protests

Gurmukh Singh

  

 As mentioned last week, sensibilities of the global Sikh community have been deeply hurt by the damage done to the Saroop of Sri Guru Granth Sahib at Jodhpur village in Punjab. There have been strong protests. 

As we continue to face such challenges, we also need to remind ourselves of the proud Sikh tradition of historical campaigns (“morchas”) and sacrifices made for just causes. World-renowned national leaders like Mahatma Gandhi, and even the fair minded British colonial rulers, paid liberal tribute to the discipline and dignity with which the Khalsa led the freedom struggle for India’s independence, and to free the Gurdwaras from the control of the Mahants. Sikh history is dotted with countless martyrdoms and sacrifices which teach us how to live and die with dignity.

Sikhs have clashed with oppressive regimes and used armed conflict as a last resort. In peacetime, Sikhs have always supported regimes which promote egalitarian values and rule of law. Most probably, that has been the main reason for the durability of Anglo-Sikh relations (see “Anglo-Sikh,,,” serial in Panjab Times) through peace treaties, wars and later as allies to defend the free world. And so the ex-colonial Britain has evolved into a true multi-racial democracy in which Sikhs are significant stake holders and contributors. 

Sikhs have always been accepted as hard working and law abiding citizens of these countries due to own Sikhi values which are also the ideals adopted by these societies.

Even when protesting in a democracy, we need to abide by and influence others through Sikhi values. 

A few years ago, I had the privilege of covering a protest by young Sikhs at Trafalgar Square in response to a challenge by some religious zealots from another community threatening public conversions. The behaviour of the Sikhs was exemplary and highly praised by the police and the on-lookers. The protest was totally effective.

In addition to upholding Sikh tradition, we also need to be aware of the hardening attitude of the UK government towards irresponsible, almost criminal behaviour of certain elements in all communities. The political focus is also on immigration control. To quote a colleague, “Some who arrive in this country from abroad do not believe in freedom of speech and the right of individuals to have differing views from theirs. Both of which are fundamental teachings of Guru Nanak Sahib. Tolerance and respect are key to Sikhi way of life. Some established in the UK are also manipulating the youth.”

Sikh values can only accept law abiding behavior as a method of protest in the countries we live in i.e. unless the law of the country the Sikhs live in is itself failing to protect human rights. In the UK, the country we have adopted, this is a wakeup call for Sikh youth leaders to give responsible collective lead.

As an umbrella organization, the Sikh Council UK is ideally placed to facilitate a constructive discussion on this and related issues to agree a code of exemplary Sikhi behavior in British pluralism, which itself is aspiring towards the same human values as those taught by Sikhi.

Gurmukh Singh

Article may be published with acknowledgement.

© Gurmukh Singh

One comment about this article from a non-Sikh:

----- Forwarded Message -----
From: Aryeh Leib  [e-mail address edited out]
To: sewauk2005@yahoo.co.uk
Sent: Tuesday, 30 December 2014, 15:20
Subject: Sikh Tradition of Morchas and Martyrdom

Veer ji,

Many thanks for your heartfelt and well thought out piece in GLZ on proper conduct for demonstrations and the like, in the spirit of Gurmat. May I suggest publishing it in a wider forum? These are words that need to be heard by the Sangat-at-Large, which unfortunately seems to be led all too often by those who subscribe to the notion, "the squeaky wheel gets the grease", the results of which are frequently at odds with the stated goal.

Again, thank you, and please continue your efforts!

Aryeh Leib Lerner

Israel

---------------------------------

This article is probably the first in a series.  
I leave it to editors to publish articles of interest from this blog with acknowledgement.

Gurmukh Singh
SEWA UK

British Army Honours First World War Sikhs

(Click on photos for full image)

Sikh platoon at Sandhurst in WW1 uniforms

The invitation from 1914 Sikhs Directorate  read, “On 12^th September 2014 the British Army will be hosting an event dedicated to Saragarhi Day and this will also see the launch of the BAFSA(British Armed Forces Sikh Association).  This is to be hosted at the prestigious Royal MilitaryAcademy, Sandhurst and will culminate in a march past by the 1914Sikhs platoon.”

            

It was only after attending that I realised how important and historic the event was !  Even more so the following morning, when I turned on the TV.  “BBC 24 Hours” peak time morning news was already showing those awe-inspiring British Singh jawans, resplendent in their First World War Sikh regiment uniforms filling the TV screen.  Not only has the British army acknowledged (at last) and “honoured the contribution made by Sikh soldiers during World War One”,  but even the British mainstream media has woken up to that historical fact.  No longer are the Sikhs lost in generalised labels like “Indians” or “Asians”.  They stand tall as “Sikhs”.

Having done some army training while at High School in Malaya,  I am only too well aware how much training these young 36 Sikh volunteers would have put in to achieve the high standard that they displayed marching up and down the parade ground at Sandhurst. Full credit goes to Anglo-Sikh Heritage Trail (sister organisation Maharaja Duleep Singh Centennial Trust) for much hard work behind the scenes. 

In the Indian Army Memorial Room, Lord Indarjit Singh delivered a well balanced speech followed by others. With the two visible identity Sikh Lords present - the other being recently appointed Lord Ranbir Singh Suri - all played their part.  Many Sikh community leaders, including from Sikh Federation UK, were there with also a good mix of smartly dressed young Sikh men and women, boys and girls. 

It was an opportunity to meet many old and new faces, and to also mix with serving Sikhs in the British army and at least one Squadron Leader from the Royal Airforce.  A short exchange with Lord Suri confirmed my own first impression that his cultured presence in the Lords will certainly add to British Sikh influence in the Lords.  It was a pleasure meeting him; and a bonus having a photo taken with both Sikh Lords and their wives. (Something for the family album!)

Such a show of British Sikh solidarity as we remembered the epic battle of  Saragarhi, gives us a hope for the future that we will be counted and recognised as “Sikh” and as “British”.

British Sikhs can progress when there is recognition of complementary roles and skills, above personality level.   We congratulate those young British Sikhs in uniforms, proud of their Sikh identity.  They will continue to show us the way forward, as they march in step to “take part in ceremonial and re-enactment parades  during the next 4 years.” (quote 1914 Sikhs Directorate)

Lords Indarjit Singh and Lord Ranbir Singh Suri (white turban) with their wives.

Author in the middle.

Gumukh Singh 
Sewauk2005@yahoo.co.uk
Article may be published with acknowledgement.

© Gurmukh Singh

Khalsa Aiding & Winning Friends

From Khalsa Aid:

"The waters may have rose, but your spirit has risen higher", banner on Parrett River, Burrow Bridge, Sommerset.  

 

Message in response to post from Ravinder Singh (Chief Executive of Khalsa Aid) on "Sikh News Discussion" of 28 February 2014:

From: gurmukh singh

To: sikh_news_discussion@yahoogroups.com
Cc: Ravinder Singh (Khalsa Aid)

Sent: Saturday, 1 March 2014, 11:05

Subject: Re: [sikh_news_discussion] KHALSA AID winning the hearts of local communities [4 Attachments]

"The waters may have rose, but your spirits have risen higher." (banner on River Parrett, Burrow Bridge, Sommerset ( see photo)

The flood water is still there at Burrow Bridge at dangerously high level (see photos taken on 27th February)
"Raaj karega Khalsa !", but how ?

Many from the local community came to greet us warmly on seeing Ravinder Singh and his Khalsa Aid colleague "Billa" Singh. Many told me that, they were crying out for help when all emergencies had failed. Khalsa Aid responded on hearing the appeals on radio, and the burly "sevadars" arrived with a truck full of supplies to help. The locals described them as "giants" who defied the weather to work tirelessly day and night in pouring rain, piling up sand bags on the river bank (photo).

Please bear in mind that the attached photos of the receding water were taken only a couple of days ago.

Khalsa aid was given peaktime TV coverage during the floods period, which according to the local people, was the only community aid charity which responded, while the government services remained in utter chaos.

Truly, only seva in the field in true Sikhi spirit will continue to bring our next generations closer to other communities.

In any case, "Wich dunia sev kamaayiay. Taa(n) dargeh baisan paayiay" - "seva" - selfless and non-discrminatory service in this world is a pre-condition and the path to Waheguru's Presence.

( As we were talking to Charles Payton, the church warden, and his wife (ex Air India hostess) sitting around a table drinking coffee at the local Pub "HQ" for the services, UK IP's Nigel Farage (anti-immigration), also visiting and well aware of massive Khalsa Aid popularity, made it a point to come over to shake hands - Ravinder Singh was not too keen about earlier press photos which captured him and Nigel in the same shot ! It is only afterwards that I realised who he was.)

Gurmukh Singh

Message from Ravinder Singh, Chief Executive, Khalsa Aid on Sikh News Discussion:on 28 February, 2014:

Sardar Gurmukh Singh, Patron of Khalsa Aid visited the floods affected Burrowbridge,

Somerset yesterday. Khalsa Aid ( KA ) was the only NGO in Burrowbridge when the floods were at their most dangerous levels. KA was working very closely with the local community group FLAG. The local community has been very welcoming to the Sikh volunteers and has even provided accommodation in their homes for the volunteers.

Sardar Gurmukh Singh was invited by the CEO of Khalsa Aid Ravinder Singh to visit Burrowbridge and to present a framed print of Harmandir Sahib to the local community. The local church warden, Mr Charles Payton requested " something from the Sikhs" as a momento for the village , he received the special gift and was overwhelmed by it.

" What a wonderful community! I am so pleased that Khalsa Aid was involved in assisting the community in its hour of need. I sincerely hope this will be the beginning of a great friendship among our communities." Sardar Gurmukh Singh.

Ravinder Singh