Dickinson College Humanities Program in Norwich

Over the past few days we have visited both a Sikh Gudwara and a Hindu Mandir, each of which presented very different public images and provided very different experiences. At the Sikh Gudwara we were met awkwardly by a man who led the female members of the group out of the entrance and back inside through a side door where we were instructed to remove our shoes and wash our hands. I found this entrance uncomfortable. On the other hand, when we visited the Hindu Mandir, we were able to enter together as a group of men and women. However, we all entered together through a  metal detector with security guards surrounding us and x-ray machines for our pocket items. At the Gudwara were waited about 30 minutes before a man welcomed us and gave us a rather informal tour and presentation on Sikhism. At the Mandir we began our planned, scheduled, and timed tour as soon as we stepped into the temple. Both these religions use different methods of dealing with their place in British society. But both find that the best way is openness to outsiders.

While our Sikh guide seemed optimistic about future harmony between the “British” and the Sikh community, the BBC religion page on Sikhism tells a less hopeful one. In an interview posted on the site with Sody Singh Kahlon, a second generation Sikh, Kahlon says, “Seventeenth century India, Mogul emperors butcher and mutilate to curb Sikh popularity. Twenty-first century Britain, western influences butcher and mutilate Sikh identity.” According to Kaholn, he spent most of his childhood defending himself and his Sikh identity against bullies of all ages, sometimes even his teachers. In Tarquin Hall’s Salaam Brick Lane, we see the way looking different can lead to becoming an easy target for violence. From his window, Hall describes the violence he sees and the lack of assistance even from law enforcement.

So it’s not surprising to hear Kahlon note the pressure Sihks feel to conform to the western identity. He says, “it is a well known fact that scores of western Sikhs are visiting the barbers and abandoning their identity to look like the majority. But those who denounce the Sikh identity are conveniently overlooking the first step in being a Sikh – i.e. to accept the Guru’s instructions and wear the ordained Sikh uniform.” Kaholn continues throughout the interview to highlight the tension between “British” culture and identity and his own religious identity. But ultimately he ends the interview by explaining, “I wear my turban out of love for my faith and I am proud to stand out from the crowd as a Sikh.”

On the other hand, Hinduism allows for a little more blending in. But yet, when I entered thought the metal detectors I couldn’t help thinking why? Perhaps they were one of the greatest symbols of Hinduism’s ability to mix, coexist, and eventually find a place in British culture. If Hinduism is accepted, and welcomed, why does it need so much protection? Yes of course, the Mandir we visited is a he tourist attraction. But so is St. Paul’s, and there were no metal detectors there. According to the BBC Religion page on Hinduism, this religion follows the idea of karma, birth death and rebirth based on good or bad deeds done in life and it is polytheistic with a center on one supreme being. So when we visited the Mandir I expected to see the images or icons of many various gods—which I did—but what I was not expecting was the degree to which they worshiped their spiritual leader, the inspirer, Pramukh Swami Maharaj. There were cardboard cutouts, photographs, and other images of this man all over the Mandir, even on the alters alongside their gods. This was the most surprising thing to me. The man is still just a man, despite his training, yet the guide spoke about him in such a godly way, and his images is worshiped, it seem to me that the was elevated to god-status, which was not evident from the BBC page.

In terms of coping with British culture, the BBC page did provide one interesting thing. It was a small section on the caste system, which is central still to Indian culture, despite the struggle against it. The section explained that in large cities the caste system had almost disappeared. But, the system did still offer a sense of community to the Indian people. In most western societies, a caste system is looked down on and seen as unequal. But, in many ways the caste system fits the classist prejudice that we have studied in Britain. British classism is essentially America’s racism.

Will or how these religions fit into British culture is hard to say. In many ways Kahlon exemplifies the British man of a foreign religion. He refuses to give his religious identity up, but constantly questions his decision when faced with persecution. And there will always be persecution. Hopefully religious difference will become so common that one different religion can no longer be singled out. But until then, people will always fear what is unfamiliar to them. In that way, the open attitude of both places of worship is the only way that religious tolerance can ever be achieved.