Dickinson College Humanities Program in Norwich

Whenever I have been observing other cultures, religions, and areas on our tours of London, this one quote from Brick Lane always resounds through my head: “If you mix with all these people, even if they are good people, you have to give up your culture to accept theirs. That’s how it is.” No matter how much some people try to create their lifestyle exactly like how it was from where they come from, it can never be quite exact. I believe that in order for people to adjust and live here in the United Kingdom they have to give up something of themselves because it is just not completely possible to fully live like they used to or want to. The results, I feel, can be both positive and negative.

One of the positives (and negatives) of having these many diverse cultures and religions all found throughout the UK and all trying to adjust, is that it can allow both for ignorance and knowledge. I am sure many people would look the other way when noticing, for example, the splendor of the Shri Swaminarayan Mandir and choose not to learn anything about their lifestyle or religion. They either keep their remarks and thoughts to themselves, or let it out in the form of harsh words and criticisms that do nothing for anybody but make things more complicated. Then there are people, like our group, who (somewhat) chose to visit the Shri Swaminarayan Mandir and tried to keep an open mind when learning about their lifestyle. We may not particularly agree with few or any part of their religion and lives, but I bet every one of us learned something about them. As much as the adjustment of a “new” culture into another can promote ignorance, I feel that it also gives a chance for further knowledge.

In the Shri Swaminarayan Mandir Temple, I noticed their adaptions to living in the UK. One of the major things I noticed  that the temple was geared towards educating the public and those of their religion as well. Unlike the Sikh temple, who was not used to giving tours, the Shir Swaminarayan Mandir was clearly adept to giving tours to all those interested and curious. The museum and exhibition (namely called ‘Understanding Hinduism‘) was definitely geared towards those who either had little or no knowledge on their religion. It seemed that the Mandir made a concious choice to allow those curious about their religion to come in and be educated about it. After going through that museum, one could no longer claim they were “ignorant” about that religion.

Even though the Sikh Temple in Southall was a little less “showy” than the Shri Swaminarayan Mandir, I think they also strove to make sure those interested in their lifestyle were educated. Even though they were a little less adept to giving tours to the curious public, they still had pamplets with information on their religion and even welcomed anyone to come and eat with them. Both the Shri Swaminarayan Mandir and the Sikh Temple allowed and welcomed visitors into their places of worship. In addition to giving tours, both religious institutions had libraries for anyone who wanted to browse and learn more. Even though their difference in beliefs and religion might divide them from others, people only have to come and learn more about them. This is partially what makes for these cultures to have trouble adjusting to a new one, for it does not help anyone when one culture refuses to learn about another. People, I feel, don’t want to take the time to find these possible parallels between other time periods, cultures and religions, but they are out there, all they have to do is learn.

Another part of the trouble of some of these religions’ adjustments or even trying to fully create this lifestyle close to home, is generations (mostly the second generations) that want to reject or modify the customs and practices. You see in White Teeth, for example, these conflicts in Magid and Millat, the twin boys of Samad, a man who grew up in Bangladesh. Magid is sent to Bangladesh to be brought up in the proper ways of Islamic teaching. Millat stays here in the UK and grows up and learns in a different manner. The complete opposite happens between the twin boys, for Millat becomes a religious radical and Magid becomes more “English”. These conflicts, whether positive or negative, are necessary for the advancement of a society and a religion. In every century, in every decade, religions and cultures are always being modified, even if it is just slightly. Even though I think that it is sometimes detrimental that these religions have to make some adjustments in order to reside here in the UK, it is the way of life and sometimes can even turn into a positive for their lifestyle.

So, since we’ve all been given the post topic, I feel as though I don’t need to go into the simplistic description of our travels. We saw Sikh and Hindu places of prayer. They were both gorgeous. What is their differences and how are they reflective of the two cultures attempts to integrate into British culture? Looking at the Sikhs, I would say they were looking for acceptance, where as the Hindu guide was trying much more to impress. Both are devices used to gain positioning within a society.  I distinctly remember our Sikh guide saying something along these lines: I hope one day people will not stop us at the air port, rather they will say ‘oh hey, he’s a Sikh, he’s ok.’  Sikhism in general is a younger religion than Judeo-Christian faiths and Hinduism. With this, it is often forced out of public eye and understanding. For this reason, they are often left to get whatever cultural capital charity they are able to get.  the Naara Mandir was also looking for a piece of the British-cultural pie, but they have gone about attaining it in a very different way, despite the fact that they came to England initially around the same time.  Almost like the girl who punches you when she likes you, the temple seemed to me to be attempting to out do British structures in order to gain their respect. If I heard another comment about Italian marble or how amazing the whole thing was, I may have just laughed. Further, I thought the way that the temple was presenting Hinduism was simply a way to cater towards Judeo-Christian understanding. Hinduism comes from Vedic traditions, and by nature is not a singular religion. While they are all relatively accepting of each other, there are many distinct traditions far beyond what the Mandir was expressing. 

Possibly too bold: the Sikh’s looked to intergrate through submission (BBC mentions cutting their hair, putting down their sabers) while the Hindus looked to intergrate without compromise. Strangely enough, it has worked for the Hindus. Overall they have gained respect much more far reaching than that of the Sikh.   

The few other Hindu temples I have been to have been quite a bit less opulent. This may simply be because of the focal-point nature of the Mandir. Ali and I both went to a small Hindu farm where monks lived and worked together to live and pray. At the farm, the only sign of riches at all was a small pillar filled with donated trinkets. And even then the trinkets were out of sight.

The one thing I noticed about both religious groups, Sikh and Hinduism, is that have both been greatly affected by globalization (not necessarily from an English influence). Comparing the Mandir to an Indian village, where there may only be one TV for the whole community, is quite startling. Also, the concept of a global leader is also a fair new concept– relative to the existence of Hinduism that is. But I think the world requires that of religions these days; the Other needs a Dahlia Lama or Pope. The Other needs a hierarchy to categorize and compartmentalize. Even the name Hinduism, is silly. Hinduism was the name given to the people of the river valley, an umbrella term that described hundreds of tribalistic beliefs.

Onto the articles… Sikh’s using the Internet to find mates makes perfect sense. What better way to cut away the physical attraction than through having emailing dates.  You get all the perks of talking to someone and learning about them, without the issues of false attraction and dating. The concept of sexual abuse in a religion preaching sexual suppression is not unimaginable.  Look at Rumspringa in the Amish community. When you push and ignore any aspect of a person’s psyche, it just enforces a person’s need to let it out. Why do Amish kids go out and drag race, do coke and who know what else? I would wager it is because they know they can’t otherwise. In many conservative religions, people are more likely to go to extreme sexual lengths when they do actually go about having sexual experiences.

Anyway, cheers

“You’re sacred space is where you can find yourself over and over again.” (Joseph Campell)

The concept of space, so immense, so undefined. As intriguing as one may be with the notion of sacred spaces, either physical or internal, it is difficult to grasp the full idea of what it means to feel a part of a specific space, to immerse oneself in it.

As we entered the Gudwara, internally, I had just opened the door to a room of confusion, although physically I was right where I was supposed to be. The ability to learn extensively in moments of discomfort is something I attempt to take advantage of,  but for some reason I was unable to keep an open mind. Throughout our tour, I felt a sense of indifference, not just because I am not a religious individual in any way, but also because I like to keep myself at a distance from spaces that with hold religious power over a community. Surprisingly, my experience at St.Paul’s was not in any way similar to the Gudwara’s. At St.Pauls’ I felt as if I was entering a museum, a sacred place of historical exhibition instead of worship. In comparison to Westminster Abbey, St.Pauls’ was less scary (maybe because there aren’t 3000 bodies buried there).   I think tourism has completely changed the dynamic of these sacred spaces, converting them into exhibits for the general public.

So what differs a museum from a place of worship? In London, I think museums as well as churches are both worshipped in their own ways. We have visited multiple museums and various churches in our time in London, where I have realized that it takes more than just a space to create a place of worship, it takes the masses, the worshippers, to raise a space to a state of “holy-ness.” When we have class at the Victoria Gardens at Regents Park, the patch of grass surrounding us, the space chosen for our discussions is our sacred space for that moment; when we enter it, we become a part of it, not just literally but also metaphorically.

When we entered the Gudwara, most of us were encountered with unknown territory, strange feelings awakened. Although, this space was not at all a tourist attraction, our presence in that place made it feel like another museum exhibit, like something to study, observe and take notes on for future reference… not a place of sacred worshiping. Isn’t it interesting how this concept of space dominates our everyday lives, yet it is so undefined.

Indefinitely, whatever you’re sacred space is, make it yours. Personalize it, love it, breath it, worship it… define it for yourself, in the hopes that you’ll continue to find yourself in that place over and over again.

We were asked in class yesterday to think about the relationships between the literature we read and the Sikh gurdwara we visited.  Although this was discussed heavily in class yesterday, I think that the sense of being ‘with your own’ is greatly prevalent.

Arranged marriage is common in many religions throughout the world, whether or not you believe in the long-standing practice.  Personally, I think that it depends on the individual and the upbringing of that individual to determine if arrange marriage is a good idea.  To me, arranged marriage is very class-based, much like what we have seen around London in architecture and behaviors.  However, it is important to consider that up until the last few hundred years, Western society was as good as arranging marriages for its members.  For those who have read 19th Century literature, there was a large emphasis on class and upward mobility through marriage.  You did not marry someone who was deemed to be socially unacceptable by your class, and most certainly did not marry down (unless in the unlikely circumstance of love).  I guess that I see this class-based relationship as a type of arranged marriage, or certainly as a limiter for people who are acceptable.  However, I think that it is important to draw attention to the fact that this still happens today.  I know that many parents would like nothing more than to see their son or daughter marry someone of their faith, race, social class, and cultural background.  This same idea, that people shouldstick with their own kind, resonates in Mr Ali in Salaam Brick Lane and the marriage of Archie and Clara in White Teeth. 

It was the Sikh gurdwara that really brought the message home for me.  Yes, they were very accepting of us.  Yes, they fed us.  Yes, they treated us very well.  Yes, I felt slightly uncomfortable at times in the gurdwara whilst being engulfed in chants in unknown languages, unfamiliar architecture, and, to me, unusual customs.  The Sikhs believe in equality, so it seems slightly strange to my Western-raised mind that they would wish to participate in an arranged marriage.  I know that I’ve only had a very brief education into the ways that Sikhism works, but despite being so welcoming to peoples of all faiths, races, and cultures, it strikes me as odd that the Sikhs would be so intent on only marrying one of their own kind.  I guess it just goes back to the idea of keeping ‘with your own’.