Begging for Naam or Food? A Man-Made Dilemma

By Dr Charanjit Kaur | OPINION |

The campaign to fly the white flag (bendera putih) recently received an overwhelming response from various parties, particularly the general public in Malaysia. It is a campaign proposed by Kelantan State Trust Women’s Force deputy chief Nik Faizah Nik Othman. She claims that white cloth is easily available at home and that immediate action can be taken to assist those experiencing financial problems or food shortages. So far, the white flag campaign has succeeded in changing the hashtags #kerajaanperihatin to #kitatolongkita and #rakyatjagarakyat.

The campaign, however, was tainted by the narrow views of politicians and clerics. The state of Kedah, for example, did not agree with this campaign, and the religious mufti did not agree with the surrender attitude. This could be because the recommended flag color is white. However, the main idea of this campaign is being downplayed, possibly because it exposes the original ‘poverty’ of religious and political members who are unconcerned about people’s suffering. Not surprisingly, the people are intimidated by the punishment based on the law.

From the standpoint of symbolic interactions in the field of Sociology, the white color can be associated with societal cultural practices. It means that symbols are used as a form of nonverbal communication, and color is one of the factors that contribute to meaning. In the context of traditional Punjabi society, we usually dress in dark or white as a sign of sadness in the event of death. When a couple is married, a brighter color, such as red, is used to express joy. However, due to advancements in technology and education, the Panjabi community is no longer bound by any color. The borderless world of fashion allows for a shift in perspectives, with wedding colors such as white, orange, purple, brown, yellow, and green becoming popular.

However, waving a white flag conveys a deeper meaning. It is the plight of a society that is facing economic difficulties and is unable to support a family. It is also a sign that the family requires immediate assistance so that they can resume their normal lives in the midst of a pandemic. From another perspective, the rise in flag-waving households reflects the reality of Malaysians who have yet to receive government assistance at the district, state, or national levels. Most importantly, it is a campaign that symbolically “slaps” or condemns the government’s ineffectiveness in dealing with the issue. In line with that, the campaign demonstrates community solidarity while emphasizing the aspect of social justice.

The Sikh community is fortunate not to have received the ‘advice’ of religious scholars that flying the white flag is contrary to the Sikh religion’s philosophy. If other clerics believe that waving a flag is begging and that people should raise their hands to pray to God, then this is possible if we are ignorant of the context of gurbani. There are various ‘begging’ related phrases in the Guru Granth Sahib. As the shabads are in poetry, it must be understood in its proper context.

For example, ‘the most excellent begging is begging for the One Lord’ (Jācẖṛī sā sār jo jācẖanḏī hekṛo) (Guru Granth Sahib, p. 321 line 8; English translation: Dr Sant Singh). This shabad, if manipulated, can distract Sikhs from not working, being independent, and only having to pray in the hope that their current situation will change. This, of course, contradicts the Sikh religion’s basic teachings, which emphasise the kirt karni aspect. However, as a minority community, we do not undervalue our ability to assist Malaysians in need.

The effective action of the Gurdwara Management Committee (GMC) in certain gurdwaras and other Sikh organisations has heightened the role of gurdwaras and Guru ka langar in ensuring that every human being is treated fairly and receives food and other assistance regardless of their background. Congratulations to those who ensure human equality and social justice, which is the foundation or tagline of the Sikh religion.

It is hoped that this campaign will be continued and expanded in scope, such as by providing employment opportunities, ensuring education, and providing mental health support, so that the people can reap the greatest benefits. Indeed, economic resources are a gift from the Creator that should be shared fairly among all citizens without being tainted by the superficial understanding of a few in power.

Charanjit Kaur, Ph.D is an assistant professor at Kuala Lumpur-based Universiti Tunku Abdul Rahman (UTAR). Her area of specialisation is cultural anthropology with a special focus on the Sikh minority community in Malaysia which touches on themes such as religious-cultural conflicts, gender identity and social behavior.