Sikh preachers, social media and the cult of fame

By Gurnam Singh | Opinion |

Introduction

One of the great virtues of social media is its capacity to connect people across geographies, cultures and communities. With just a few taps on a screen, we can share photos, videos, reflections, live broadcasts and rich media content — often in real time. By and large, for most people, the power of social media has become a valuable and integral part of their daily lives. On a personal level, I cannot imagine life without it. Platforms like WhatsApp, Instagram, Facebook and even LinkedIn allow me to stay connected with friends and family, remain informed, engage with global debates and build networks for activism and learning.

However, as with any powerful tool, there is a darker, more complex side. The very features that make social media so useful — immediacy, accessibility and personalisation — also open the door to manipulation, deception and exploitation. Beneath the polished surface of online communities lies an ecosystem in which vulnerable individuals, especially young people, are often groomed for purposes ranging from the relatively benign (product marketing or brand loyalty) to the deeply harmful — including ideological indoctrination, emotional manipulation, financial exploitation, and even sexual abuse.

In this piece, I want to explore how these dynamics are beginning to shape Sikh spaces online. While we celebrate the increased visibility of Gurbani, kirtan and parchar across platforms, we must also pause and ask: are we, as a community, prepared for the ethical, spiritual, and safeguarding challenges that come with this new media landscape?

The Cult of Personality

The term “cult of personality” refers to a situation in which a public figure — often a political or religious leader — is deliberately portrayed as an idealised, heroic or even god-like figure, often through propaganda, media and public adulation. This elevation typically suppresses critical thinking, discourages dissent and creates emotional dependency on the figure rather than on principles or collective institutions.

In religious or spiritual contexts, this dynamic can be particularly insidious, as it cloaks personal charisma in divine authority. Charismatic religious leaders often derive legitimacy not from reason or evidence, but from followers’ emotional attachment to their perceived extraordinary qualities — a dynamic that can quickly become dangerous if left unchecked.

Sikhi, at its very core, stands in sharp opposition to the cult of charismatic personality. Guru Nanak Dev Ji’s words remain a timeless testament to this truth:

ਹਮ ਨਹੀ ਚੰਗੇ ਬੁਰਾ ਨਹੀ ਕੋਇ ॥
ਪ੍ਰਣਵਤਿ ਨਾਨਕੁ ਤਾਰੇ ਸੋਇ ॥੪॥੧॥੨॥
I am not good; no one is bad. Prays Nanak, He alone saves us. (SGGS, 728)

These lines are not simply an expression of personal humility. They remind us that divinity does not reside in individuals but in the shabad — the divine Word — accessible through the Guru Granth Sahib.

Yet, as we scroll through today’s social media feeds, we increasingly encounter something that runs contrary to this foundational principle. Sikh preachers, kirtani jathas and self-styled Babas are behaving more like spiritual celebrities — flaunting curated videos, slick branding and ever-growing fan bases. These new, social-media-savvy parcharaks are blurring the line between spreading the message and promoting themselves.

Self-Marketing and the Digital Reality

To be fair, we must acknowledge that self-marketing has become an integral part of modern public and professional life. Platforms such as LinkedIn — and to a lesser extent Facebook and Instagram — are now essential for sharing work, showcasing skills, building networks and advancing careers.

In this regard, Sikhs are no exception. Young professionals, scholars, entrepreneurs and artists are using these tools to great effect — and often for noble causes. There is nothing inherently wrong with using social media to share personal achievements or spread awareness about Gurbani, seva initiatives, or community campaigns.

However, the immense benefits of digital platforms must be tempered with ethical clarity — especially when they are used in the name of faith. We must maintain a clear distinction between using social media to share knowledge and inspire collective growth, and weaponising it to manipulate, trap or exploit those who are emotionally or spiritually vulnerable. The latter is not just unethical — it directly contradicts the principles of Gurmat, as enshrined in the Guru Granth Sahib.

Entrapment of Users

Social media is not a neutral space. Platforms like Facebook, Instagram and TikTok are engineered to entrap users, commodify their attention and monetise their engagement. They are designed to reward visibility — not necessarily authenticity, truth, or integrity.

This creates a seductive environment in which charismatic individuals — often turbocharged by ego — may begin to curate content that centres their image, amplifies their voice and builds a loyal following. What may begin as ‘humble’ parchar can, over time, morph into a cult of personality, with followers treating preachers not simply as guides, but as infallible authorities.

This dynamic has far-reaching consequences. The cult of personality risks generating one-sided emotional attachments that demand loyalty without accountability. In more sinister cases — particularly when young people are involved — such dynamics can lead to various forms of grooming and abuse.

The Dangers of Grooming

Grooming is not limited to the realm of sexual abuse. It also refers to the gradual manipulation of trust, where a leader or influencer builds psychological control over followers. This can manifest as financial exploitation, emotional dependency or even ideological radicalisation.

Vulnerable individuals — often experiencing trauma, loneliness or identity crises — are especially susceptible. What begins as spiritual guidance can escalate into coercive control, especially when the teacher is viewed as having near-divine status. In these instances, community structures often fail to intervene until it is too late.

The Way Forward

The Sikh path was never meant to elevate personalities. Rather, it was designed to dissolve ego, dismantle hierarchy and centre the wisdom of Shabad Guru.

This does not mean we must abandon social media, nor silence preachers. Engagement is necessary — but, as with all aspects of life, our behaviour in cyberspace must be grounded in ethics, humility, and discernment. We must educate our communities — especially the youth — about the dangers of the digital landscape, which, with the rise of artificial intelligence and deepfake technologies, are only likely to increase.

The Sikh community must learn to separate digital fluency from spiritual authority. Just because someone speaks eloquently about Gurbani or posts inspirational content does not make them a trustworthy spiritual guide. Nor should likes, shares, or follower counts be mistaken for signs of Gurmukh living.

At the same time, we must nurture safe digital spaces where knowledge can be shared and communities built — without falling into ego traps. Gurdwaras, youth groups, and Sikh institutions should invest in media literacy, critical thinking and safeguarding protocols that reflect the complexities of our time.

Let us not become passive consumers of personality. Let us remain vigilant disciples of the message. And above all, if we are true to the teachings of our Guru’s, then let us elevate Shabad, not self.

[The message has also been shared at Asia Samachar Facebook and Instagram. You can check the links for comments]

Gurnam Singh is an academic activist dedicated to human rights, liberty, equality, social and environmental justice. He is an Associate Professor of Sociology at University of Warwick, UK. He can be contacted at Gurnam.singh.1@warwick.ac.uk

* This is the opinion of the writer and does not necessarily represent the views of Asia Samachar.

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