The question of my hair had weighed on her since before I was born, says Manvir Singh — Illustration by Jasjyot Singh Hans (The New Yorker, June 21, 2025)
By Manvir Singh | The New Yorker | United States |
On a spring day in 1993, my mom drove me to a hair salon in Linden, New Jersey, and got me a haircut. It was my first. I wasn’t yet three. She knew that she was jeopardizing her marriage. She knew that she was crossing a line my dad considered nonnegotiable.
The question of my hair had weighed on her since before I was born. Like my father, she is an adherent of Sikhism, a South Asian religion that emerged in Punjab in the fifteenth century. Sikhs cannot cut their hair. Men are supposed to wear turbans. Some families are looser about the rules, but my mom’s was not. After one of her great-uncles was forced to cut his hair and abandon his turban, in the mid-twentieth century, he was beset by a shame so unbearable that he killed himself. Yet my parents, both Indian immigrants, knew few Sikh boys in the United States who had been raised with long hair. So when it was time to send me to preschool, my mother said, “It became, like, Oh, my God. I cannot have this kid going there with a joora,” or topknot, “because I was so afraid kids would tease you.”
The fallout was painful. My mom had a handful of family members in the United States. A few supported her; many did not. An uncle called to say that he couldn’t accept her decision. A distant aunt berated her during a social visit. Her marriage descended into a state of tense fragility, “not too different from when people get divorced,” she said.
My parents hosted my third-birthday party shortly after. I don’t remember it, but I watched the tape during a trip home from college. It opens in the back yard of the house where I spent my first five years, in Woodbridge, New Jersey. The footage is grainy and bleached out. Seven Sikh men, five in turbans, sit in a loose semicircle on white lawn chairs. A Punjabi song blares in the background, the singer’s voice jubilant and winding through verses I can’t quite discern. The camera zooms in on my father. He wears a loose-fitting, short-sleeved shirt with a geometric print. His turban is black and tied in the Kenyan style, a smooth, tailored look that originated among Sikhs who immigrated to British East Africa. His mannerisms—especially the way he speaks with an open hand that closes whenever he finishes a point—are instantly familiar.
A small head with a bowl cut bobs across the bottom of the screen. The camera follows. The head belongs to a boy. He’s dressed in Nickelodeon colors: a bold yellow polo with red-and-green lining; bright-blue checkered shorts that hang past his knees. He climbs off his kiddie car and reaches for another kid’s ball and plastic cricket bat. Someone calls his name, and he turns. I saw him—this boy whose face looked like mine and who answered to my name. And, with my mom sitting next to me, I started to cry.
My parents never cut my hair again. My dad persuaded my mom to give long hair another try. I was happy, he said. No one was hassling me, and, if they did and I was upset about it, he promised to support a haircut.
My mom’s fears of bullying turned out to be unnecessary. Kids were more accepting than she’d anticipated, at least in our pocket of New Jersey suburbia. But my hair—and the patka, or proto-turban, that I wore over it—brought other complications. Without the cue of a gendered haircut, I was often mistaken for a girl. People stared a lot. When I told my mom this, she suggested that I glare back until they looked away. Over hundreds of showdowns, I honed an expression somewhere between blankness and defiance, not unlike today’s “resting bitch face.” Uncomfortable moments were transformed into confidence boosts as I stared down anyone whose gaze lingered, many of them adults.
Manvir Singh, an assistant professor of anthropology at the University of California, Davis, is the author of “Shamanism: The Timeless Religion.”For the full story, click here. (The New Yorker, June 21, 2025)
ASIA SAMACHAR is an online newspaper for Sikhs / Punjabis in Southeast Asia and beyond. You can leave your comments at our website, Facebook, Twitter, and Instagram. We will delete comments we deem offensive or potentially libelous. You can reach us via WhatsApp +6017-335-1399 or email: asia.samachar@gmail.com. For obituary announcements, click here
Cycling from Canning Vale to the Australia Sikh Heritage Trail Adenia Park on June 14, 2025, organised by SAWA – Photo: Videograb
By Asia Samachar | Australia |
Sikh Association of WA Inc (SAWA) organised a bicycle riding from Gurdwara Sahib Canning Vale to the Australia Sikh Heritage Trail Adenia Park on June 14, 2025. It was all about peddling with pride & purpose – for community, culture and connection. The event was supported by the City of Canning and Department of Local Government, Sport and Cultural Industries. For the video, go here.
Cycling from Canning Vale to the Australia Sikh Heritage Trail Adenia Park on June 14, 2025, organised by SAWA – Photo: Videograb
ASIA SAMACHAR is an online newspaper for Sikhs / Punjabis in Southeast Asia and beyond. You can leave your comments at our website, Facebook, Twitter, and Instagram. We will delete comments we deem offensive or potentially libelous. You can reach us via WhatsApp +6017-335-1399 or email: asia.samachar@gmail.com. For obituary announcements, click here
Sikh preachers, social media and the cult of fame – Photo: AI-aided
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.
ASIA SAMACHAR is an online newspaper for Sikhs / Punjabis in Southeast Asia and beyond. You can leave your comments at our website, Facebook, Twitter, and Instagram. We will delete comments we deem offensive or potentially libelous. You can reach us via WhatsApp +6017-335-1399 or email: asia.samachar@gmail.com. For obituary announcements, click here
ASIA SAMACHAR is an online newspaper for Sikhs / Punjabis in Southeast Asia and beyond. You can leave your comments at our website, Facebook, Twitter, and Instagram. We will delete comments we deem offensive or potentially libelous. You can reach us via WhatsApp +6017-335-1399 or email: asia.samachar@gmail.com. For obituary announcements, click here
Sikhism, founded on the principles of humility, equality and devotion to One God, often distances itself from ritualism and blind belief in supernatural feats. Yet, many seekers and scholars are confronted with an apparent paradox: how do we reconcile the miracles associated with Guru Nanak Dev Ji with the core Sikh tenet of humility and rejection of spectacle?
The Context of Miracles in Sikh Thought
Guru Nanak’s life was a radiant example of spiritual clarity and fearless truth. While he never claimed supernatural power or sought to display miracles for fame, history — both written and oral — bears witness to extraordinary events surrounding his journey. These events were never self-serving; instead, they were manifestations of divine will, meant to awaken the hearts of humanity and to break the grip of ritualistic dogma.
To affirm the existence of miracles, Guru Nanak Dev Ji and the succeeding Gurus—particularly Guru Arjan Dev Ji, the fifth Sikh Guru—wisely included the spiritual narratives of the Bhagats within the hymns of the Sri Guru Granth Sahib. These inclusions were not merely historical recollections, but profound expressions of divine experience, meant to offer deeper truths for the seeker to take home.
Guru Arjan Dev Ji undertook the sacred mission of compiling these divine utterances, recognizing that God’s wisdom has always transcended through chosen souls across time and space. This divine wisdom, reaching humanity through subtle vibrations of truth carried in the breath of saints, was compiled into what came to be known as the Adi Granth — the “Primal Scripture.”
The term Adi signifies the eternal origin—wisdom that has existed since the dawn of creation. It reflects the unchanging, timeless essence of the Divine’s message to humanity. This message is not bound by any one era or people, but is universal in its call for inner transformation and spiritual ascent.
In essence, the Adi Granth is not just scripture; it is a guide to awaken the soul, a living document of the human journey toward truth, and a testimony to what I would call The Divine Game — a mystical play in which the human spirit is invited to rise above illusion and realize its union with the Creator. I would like to highlight some miracles that were authenticated and recorded by Guru Arjan Dev Ji during the compilation of the Sri Guru Granth Sahib Ji.
Bhagat Kabir and Miraculous Experiences
Sri Guru Granth Sahib (SGGS) includes several verses from Bhagat Kabir Ji, where miraculous experiences and divine phenomena are acknowledged. For example:
1. The Elephant Incident:
Kabir Ji was once condemned to death by being trampled under an elephant. Bound and placed before the beast, a miraculous event unfolded:
What crime has the saint committed, that he is bound up and thrown before the elephant? The elephant bows down before the bundle again and again; the Qazi does not understand this mystery. (SGGS, 870)
The elephant, instead of harming Kabir Ji, bowed before him, recognizing the divine presence. This act not only spared Kabir Ji’s life but also served as a testament to the power of true devotion.
2. The Ganges River Episode:
In another attempt to silence Kabir Ji, he was bound and thrown into the Ganges River. Yet, he emerged unharmed, and the river’s current seemed to support him:
Even if You cause mountains to fall on me, still, I will not abandon You — Kabir, SGGS)
Such lines reflect a lived experience of divine interaction — not a denial of the miraculous, but an acknowledgment of a higher power actively involved in the life of a devotee. Kabir’s verses are poetic expressions of spiritual phenomena that transcend rational logic, meant to humble the ego and deepen devotion.
Bhagat Namdev and Miraculous Experiences mentioned by Guru Arjan Dev Ji in his Asa Di War (Last Salokh).
Har Jug Jug Bhagat Upaya, Paij Rakhda Aya Ram Raje Harnakash Dusath Har Marya Prehlaad Taraya, Ahankaryan Nideka Pitth Deh, Namdev Mukh Laya (SGGP, 451)
On the story of Bhgat Namdev mentioned here is about the entire Mandir turned towards him. Documented in these references:
The account of the miracle involving Bhagat Namdev is powerfully conveyed in the Sri Guru Granth Sahib Ji, from 1165 to 1168. (Read from Sultan Puchhe, Sun Be Naama).
It tells of a time when the ruling Mughal king Jahangir summoned Bhagat Namdev and commanded him to revive a dead cow—threatening him with death should he refuse. Even his own mother urged him to abandon his devotion and submit to the king’s demand to embrace Islam. Yet, Bhagat Namdev remained steadfast in his faith and unwavering in his connection to the Divine. In that moment of ultimate surrender, the Almighty revealed a miracle—the dead cow was brought back to life.
This sacred account affirms that divine interventions did occur around the great Bhagats and Gurus—not as displays of personal power, but as manifestations of God’s will. Those chosensouls never claimed ownership or pride in such events; instead, they walked in humility, always attributing everything to the grace of the Divine.
Guru Nanak and the Role of Divine Will
The Janamsakhis (traditional biographies of Guru Nanak) speak of events like the flowing of the Kali Bein river in reverse, the sacred offering of milk by cobras, and his reappearance after three days in the river with the Mool Mantar — Ik Onkar… — the proclamation of divine unity. These were not displays of power, but signs through which the Almighty signaled to the world that an Avtar of Truth had arrived.
It is vital to understand that Guru Nanak never sought personal recognition or credit for the extraordinary events that occurred during his lifetime. For him, these occurrences were not acts of ego or displays of supernatural power, but divine instruments meant to inspire spiritual transformation in those around him. Guru Nanak walked in humility, and he perceived such events not as miracles performed by himself, but as the natural unfolding of divine will—occurrences that merely happened around him, not through him.
From the perspective of the Sikh community, these events can be interpreted through two distinct lenses:
The First Lens aligns with Guru Nanak’s own outlook. He remained detached from the awe these happenings inspired, offering no self-attribution or claim. The miracles, if they may be called so, were observed by those in his presence and served a singular purpose: to awaken hearts and direct minds towards the divine message of truth, unity, and devotion to One God.
Guru Nanak never recorded or emphasized these events himself, which is why there is no mention of them in the Sri Guru Granth Sahib Ji (SGGS). Instead, the narratives were later documented by his close companion Bhai Gurdas Ji, who witnessed many of these transformative moments firsthand. His writings offer context and insight but were composed with reverence, not for glorification.
The Second Lens represents a more critical viewpoint, which chooses to reject or downplay the accounts provided by Bhai Gurdas Ji and other early sources like the Bhai Bala Janamsakhi.
Those who hold this perspective assert that Guru Nanak was not sent to perform miracles or to dazzle the world with supernatural feats, but to deliver a message grounded in truth, love, and humility. To them, emphasizing miraculous elements risks overshadowing the core teachings and philosophical depth of Sikhism.
Both perspectives exist within the Sikh tradition, and while they differ in interpretation, they converge on one essential truth: Guru Nanak’s mission was to elevate humanity through divine wisdom, not to seek glory through spectacle. His life remains a testament to humility, selflessness, and unwavering devotion to the One.
Humility Amidst the Divine
Guru Nanak himself said:
“ਹਉ ਨਾਹੀ ਕੋਇ ਨਾਹੀ ॥”
This was not false humility but a profound spiritual truth. Even if miracles occurred around him, they did not define his mission. His purpose was to dissolve illusion, liberate people from ritualistic slavery, and bring them to Naam, the remembrance of the One.
The Purpose of Miracles: To Serve, Not to Impress
Miracles around saints are not contradictions but confirmations — not of their ego, but of their surrender. They are reminders that when a soul becomes completely aligned with the Divine, even nature bends to support the divine mission.
In that light, the miracles associated with Guru Nanak can be seen as divine affirmations, not personal performances. Just as a tree silently bears fruit and gives shade without proclamation, the Guru walked the earth as an instrument of Waheguru, and divine phenomena occurred around him as a testimony to his mission — not as a spectacle, but as seva (service to humanity).
Interfaith Perspectives: Miracles Across Traditions
Miraculous events are not unique to Sikhism.
1. In Christianity, Jesus Christ’s birth is a miracles; Walking on Water – Jesus walked on the Sea of Galilee (Matthew 14:22-33); Healing a Possessed Mute Man – He spoke after being delivered (Matthew 9:32-34). Healing the Blind Man – Jesus healed a man blind from birth (John 9:1-12).
2. In Islam, Prophet Muhammad’s night journey (Isra and Mi’raj) is viewed as a testament to his close connection with God. Prophet Muhammad made water flow from between his fingers, enough for all present to drink and perform ablution Narrated in Sahih Bukhari.
3. In Buddhism, The life of Gautama Buddha (Siddhartha Gautama) is filled with events that many traditions regard as miraculous—not necessarily in the sense of breaking physical laws, but as extraordinary signs of deep spiritual power and profound impact on the world. Buddha could travel great distances in an instant through supernatural insight (iddhi). He could appear where needed, responding to the suffering of people in many lands.
4. Similarly, Hinduism recounts numerous miracles performed by deities and saints to uphold dharma. Various examples are found in the Holi Books of Hindu Faith
Purposes of these miracles
It was the Deliverables of The Creator God to establish in the eyes of people then that His messengers are Guarded and sent to the world to heal, guide, to validate His message through them and fulfill prophecies. The outer miracles are reflections of the inner victory over ego, desire, and ignorance. Every apparent miracle served the purpose of teaching, healing, or liberating beings.
These narratives across various faiths highlight a common theme: miracles serve not to elevate the individual but to point toward a higher spiritual reality and to inspire faith among followers.
Conclusion: Miracles with Meaning
To denounce the miracles associated with Guru Nanak is to misunderstand their context. The accounts of miracles associated with Guru Nanak Dev Ji and the Bhagats are not contradictions within Sikhism but affirmations of a life lived in complete surrender to the Divine. They were never about display, but always about awakening. In a time of deep religious distortion, the Almighty sent a light — Guru Nanak — (Just as those sent in other Region of the world) and sometimes that light illuminated in ways that defied the rational, precisely so that the irrational grip of dogma could be broken. These events underscore that when individuals align themselves wholly with God’s will, the natural order responds in kind.
As Sikhs, we are not called to chase miracles — but we are called to recognize the miraculous in divine will, in Naam, in humility, and in truth lived through service. Guru Nanak’s life was the greatest miracle of all — the miracle of embodying the eternal message of the One.
In embracing these narratives, Sikhs are reminded not to seek miracles for their own sake but to recognize them as manifestations of divine grace. The true miracle lies in the transformation of the heart, leading to a life of humility, service, and unwavering devotion. The truest miracle is not in bending the laws of nature, but in transforming the human heart. It is the miracle of ego dissolving into devotion, of darkness yielding to light, and of a life molded by truth and love.
FootNote:
Who Was Harnaakash (Hiranyakashipu)? In Hindu mythology:
• Hiranyakashipu was a demon king who declared himself to be God and forbade the worship of Vishnu.
• His son, Prahlad, was a devout Vishnu bhagat (devotee) and refused to obey his father’s orders to stop worshipping the Lord.
• Despite multiple attempts by Hiranyakashipu to kill him—including throwing him off a cliff, into fire, and among snakes—Prahlad remained unharmed.
• Finally, God appeared in the form of Narasimha (half man, half lion) and destroyed Hiranyakashipu, proving the victory of faith and divine justice over ego and tyranny.
1. Guru Arjan Dev Ji:
ਹਰਣਾਖਸੁ ਦੁਸਟੁ ਹਕਰ ਮਾਕਰਆ ਪ੍ਰਹਲਾਦੁ ਤਰਾਇਆ ॥
“The evil Harnaakhash was destroyed by the Lord; Prahlaad was saved.” This verse emphasizes that God protects His devotees and destroys egoistic tyrants. (SGGS, 451)
2. Bhagat Naamdev Ji:
ਹਰਨਾਖਸੁ ਜਿਨਿ ਨਖਹ ਬਿਦਾਰਿਓ ਸੁਰਿ ਨਰ ਕੀਏ ਸਨਾਥਾ ॥
“Evil Harnaakhash proclaimed himself as God was torn into pieces and destroyed.” (SGGS, 1165)
This again confirms that those who harm saints and the righteous will face divine justice.
The story of Harnaakhash is not celebrated as a literal event, but as a spiritual metaphor:
• Ego (Harnaakhash) must be destroyed for devotion (Prahlad) to thrive.
• God manifests in mysterious forms to protect righteousness.
In the SGGS, the story of Harnaakhash is used as a timeless reminder that: “When tyrants rise and truth is threatened, Waheguru steps in—not necessarily with thunderbolts, but always with justice.”
Dr Balwant Singh Bains is a Malaysia-based kirtan enthusiast and a practicing physiotherapist with a chain of physiotherapy clinics.
ASIA SAMACHAR is an online newspaper for Sikhs / Punjabis in Southeast Asia and beyond. You can leave your comments at our website, Facebook, Twitter, and Instagram. We will delete comments we deem offensive or potentially libelous. You can reach us via WhatsApp +6017-335-1399 or email: asia.samachar@gmail.com. For obituary announcements, click here
Brig-Gen Jagjit Singh and wife Kiranjeet Kaur at the state award function in conjunction with the 74th birthday of Sabah Governor on June 21, 2025
By Asia Samachar | Malaysia |
Brigadier General Jagjit Singh, the senior most ranking serving Sikh in the Malaysian armed forces, received a Datukship from the state of Sabah.
The 58-year-old general received the Panglima Gemilang Darjah Kinabalu, the state’s second-highest award, which carries the title ‘Datuk’. He was accompanied by his wife Kiranjeet Kaur at the ceremony.
Home Minister Saifuddin Nasution Ismail led the list of 1,015 recipients of state awards in conjunction with the 74th birthday of Sabah Governor Musa Aman today (June 21).
ASIA SAMACHAR is an online newspaper for Sikhs / Punjabis in Southeast Asia and beyond. You can leave your comments at our website, Facebook, Twitter, and Instagram. We will delete comments we deem offensive or potentially libelous. You can reach us via WhatsApp +6017-335-1399 or email: asia.samachar@gmail.com. For obituary announcements, click here
Survey responses on Malaysian Sikh parents’ perceptions on LGBTQ
By Dr. Charanjit Kaur | Opinion |
Being a ‘man’ or a ‘woman’ is often seen as a personal choice, one that unfolds through the way we are raised, the relationships we build and how we see ourselves in everyday life. Gender and sexuality, far from being fixed or biologically predetermined, are dynamic social constructs that have shifted across cultures and generations. Gender identity is formed through social learning by internalizing roles and shaping preferences and parents play a pivotal role, selecting names, clothes, toys and even books that reinforce gendered expectations.
Within the Malaysian Sikh community, heterosexuality remains the norm, supported by traditional values that align with patriarchal systems. Sikhism places importance on family roles: the masculine breadwinner and the nurturing wife and mother. These roles contribute significantly to one’s sense of identity.
Yet, what about those who do not fit into this heterosexual mold? Today’s youth have access to a wider spectrum of sexual identities (lesbian, gay, bisexual, transgender, queer) and increasingly reject rigid labels altogether. This shift is particularly relevant among Malaysian Sikh youth. How they perceive and accept LGBT identities reveals not only their understanding of the Sikh faith but also the impact of evolving social environments.
Unlike earlier generations, many young people no longer subscribe to the belief that biological sex determines one’s sexual orientation. Social media and global discourses have opened up new ways of thinking, where gender and sexuality are viewed as fluid, modifiable elements of identity. Still, homosexuality remains a contentious issue. While some view it as natural and valid, others question its origin, reflecting centuries of moral, medical, and religious debate. For instance, homosexuality was categorized as a mental illness until 1973 by the American Psychiatric Association and until 1992 by the World Health Organization (WHO). These past medical classifications continue to shape societal attitudes, especially in conservative cultures like Malaysia’s, where homosexuality has been described by politicians such as Najib Razak in 2013 as a disease that requires early intervention.
In light of these competing narratives, this article draws on empirical data gathered from an open-ended survey of 85 Malaysian Sikh youths, both men and women, including those who wear the dastar (turban) and those who do not, aged between 21 and 45 and residing in Penang, Perak, Selangor, Kuala Lumpur and Malacca. These urban centers were chosen for their sizable Sikh populations and exposure to diverse lifestyles, which likely influence youth perspectives on gender and sexuality. For detailed information, please refer to the published article.
The findings reveal a nuanced shift. A significant majority (73.8%) did not see it as wrong to develop affection for individuals of the same or both genders. Only 11.9% viewed non-heterosexuality as morally wrong, while 14.3% remained undecided. Just over half (51.2%) believed that non-heterosexual identities do not disrupt social harmony. While support was evident, concerns over societal backlash were voiced by respondents like Dilsher Singh, 34, who asked, “The question is, are they brave enough to accept the reactions?” and Eykam Parteet Kaur, 27, who added, “Every action has an equal reaction”.
Even so, 59.5% agreed that Malaysians are generally homophobic, and many acknowledged that LGBT individuals face discrimination. Despite growing awareness, religion still plays a key role in shaping individual ideologies. When asked whether LGBT individuals exist among Malaysian Sikhs, 57.1% confidently agreed, likely influenced by social media exposure. Meanwhile, 19.2% denied this possibility, perhaps grounded in the belief that Sikhism through the lens of gristhi jivant reinforces heterosexual norms.
Survey responses on Malaysian Sikh parents’ perceptions on LGBTQ
Half the respondents did not believe that Malaysian Sikhs are more likely to choose non-heterosexual orientations, and only 6% thought otherwise. Yet, 77% still advocated for fair treatment of LGBT individuals. Some respondents grounded this view in Sikh teachings of equality: “They should be treated equally as all beings are HIS creation”, said Sukhleen Kaur, 40. Others, like Tejpal Singh, 31, expressed hope for their acceptance and return to traditional paths. This compassion echoes Sikhism’s emphasis on equality and shared humanity. Only 6.5% of the respondents opposed equal treatment, while 16.5% remained neutral, likely influenced by cultural expectations or fear of social sanctions.
Interestingly, 77.4% of respondents did not believe homosexuality or bisexuality to be a disease or sin. Only 13.1% saw these orientations as problematic, and 9.5% were uncertain. These results signal a growing understanding that sexual orientation is an individual choice and should not be judged through a moralistic lens. Focus group discussions added further depth. Many participants passionately defended inclusivity and individuality. Ratanbir Kaur, 24, posed a poignant question: “Even Guru Ji referred to all of us as soul brides, including the males. Tell me now, did he care about gender?” Eykas Taraj Singh, 25, emphasized self-determination: “Live the way you want and be brave about your choices”. Other voices, like Saroop Singh and Harpreet Singh, called for behavior-based judgment rather than sexual orientation-based stereotyping.
When asked about what constitutes a “normal” sexual orientation, 75.5% of the respondents answered “heterosexual”. Only 10% disagreed, while 14.5% were unsure, showing the enduring power of heteronormative socialization. Family, schools, religious institutions and peers continue to reinforce heterosexuality as the norm. In many Malaysian Sikh households, non-heterosexuality remains a taboo topic and is rarely discussed unless it involves gossip about someone else’s child.
However, when asked to elaborate, respondents offered both traditional and progressive insights. Some echoed biological and religious justifications: “That’s how babies are made, it is written in Guru Granth Sahib” (Ratanbir Kaur, 24), or “If it’s not normal, the world would not be populated” (Bani Kaur, 29). Others challenged this binary view. Tejpal Singh, 31, drew a compelling analogy: “1.7% of the world’s population are redheads and 1.7% are also transgender. So does these mean redheads are unnatural too?” For some, normality is shaped by numbers; for others, it is an intrinsic aspect of diversity.
On the idea of an “ideal” sexual identity, 42.4% did not think it should be limited to male-female relationships, though 36.5% still endorsed that traditional view. The remaining 21.2% were unsure, representing a critical demographic that could shift with proper exposure and education. Encouragingly, 56.5% said sexual orientation does not affect their perception of a person, and 81% were open to befriending LGBT individuals. One respondent, Eykam Parteet Kaur, 27, captured the sentiment best: “As long as they don’t push their beliefs on me and get offended with everything, I have no issues being friends with them”.
However, acceptance at home remains uncertain. 40% believed they would be rejected by family and friends if they came out as LGBT, while 43.5% were unsure. Only 16.5% felt confident they would be accepted for who they are. This highlights the continuing tension between personal identity and communal acceptance. Finally, when asked whether LGBT individuals could be “corrected”, 44.7% rejected the idea entirely whether through religion or science. Yet, 24.7% still hoped for religious guidance, 23.5% for medical treatment, and 30.6% were unsure. These conflicting views reflect broader societal confusion about the nature of sexual orientation and the role of faith and medicine in addressing it.
In conclusion, the Sikh tenet of human equality appears to have had a subtle but profound impact on how young Malaysian Sikhs perceive and relate to the LGBT community. While traditional norms still hold sway in many areas, there is growing empathy, awareness, and openness especially among younger, more urbanized individuals. The findings of this study challenge simplistic narratives and highlight a generation navigating the complexities of faith, identity and inclusivity with increasing courage and compassion.
As this research expands to include the lived experiences of LGBTQ individuals particularly within the Punjabi, Sikh and wider Indian communities in Malaysia, members of these communities are warmly invited to share their perspectives or connect with the author at charanjit@utar.edu.my.
Associate Professor Dr. Charanjit Kaur is an expert in cultural anthropology, with a special focus on the Sikh minority community in Malaysia. Her work explores themes such as religious-cultural conflict, gender identity, and social behavior.
ASIA SAMACHAR is an online newspaper for Sikhs / Punjabis in Southeast Asia and beyond. You can leave your comments at our website, Facebook, Twitter, and Instagram. We will delete comments we deem offensive or potentially libelous. You can reach us via WhatsApp +6017-335-1399 or email: asia.samachar@gmail.com. For obituary announcements, click here
Sarbat Da Bhala Semagam 2025 | Gurdwara Sahib Kuala Pilah | 11th to 13th July 2025.
Let us gather in the sanctuary of Sangat to immerse ourselves in Naam and humbly seek the divine Kirpa of Waheguru Ji for the chardikala of all and Sarbat da Bhala.
Asa Di Vaar & Kirtan Darbar will be broadcasted live on SikhInside.
For inquiries or donations, kindly contact official number of GSKP: 019-8218654
ASIA SAMACHAR is an online newspaper for Sikhs / Punjabis in Southeast Asia and beyond. You can leave your comments at our website, Facebook, Twitter, and Instagram. We will delete comments we deem offensive or potentially libelous. You can reach us via WhatsApp +6017-335-1399 or email: asia.samachar@gmail.com. For obituary announcements, click here
“ਕੁਦਰਤਿ ਕਵਣ ਕਹਾ ਵੀਚਾਰੁ” — “How can Your Creative Power be described?” (Guru Granth Sahib, 4).
Creativity, for a Sikh, is not an indulgence of the self, but an offering to the Divine. Rooted in the oneness of all, it is a sacred act of remembrance, regeneration and responsibility.
Gurbani teaches us that all creation flows from the same source: “ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ” — “Ik Onkar, Satnam, Karta Purakh” — There is One Universal Creator, whose name is Truth, the Creative Being. To create, then, is not to dominate or possess but to reflect and participate in that divinity. Sikhi reframes creativity not as a product to be commodified, but as a process of becoming- a quiet surrender to Hukam (divine order).
This sacred cycle of creation, reflection, rest, and rejuvenation echoes in both Sikh practice and the natural world. Amritvela- the ambrosial hours before dawn- is not only a time for Simran (remembrance) but for stillness and clarity. “ਹਰਿ ਜਨੁ ਰਾਤਿ ਜਾਗੈ ਹਰਿ ਗੁਣ ਗਾਵੈ, ਦਿਨੁ ਸੁਖੀ ਨਿਸਿ ਸਉਖਾ॥” — “The servant of the Lord remains awake during the night, singing the Glorious Praises of the Lord; by day, he enjoys peace, and by night, a life of ease.” (SGGS, 565). Stillness and song are not opposites but partners. Rest is not a break from creativity; it is the birthplace of it.
Sikh creativity is also radically empathetic. To be creative is to be in sangat — to co-create with community. The act of writing, painting, or cooking becomes an expression of Seva (selfless service). “ਵੰਞਿ ਕਰਹਿ ਇਕਤ੍ਰ ਕਰਿ ਲਾਏ॥” — “They go and work together, united in their efforts.” (SGGS, 1245). It is not just the art that matters, but the way it brings people together, heals, and holds.
Creativity in Sikhi is not about perfection but about truth — Sat. Authenticity becomes an anchor, even when the path is uncertain. Guru Nanak Dev Ji reminds us: “ਸਚੁਹੁ ਓਰੈ ਸਭੁ ਕੋ ਉਪਰਿ ਸਚੁ ਆਚਾਰੁ॥” — “Everyone speaks of Truth, but Truthful living is above all.” (SGGS, 62).
As Guru Nanak Dev Ji travelled across continents, he listened deeply and observed. He responded with shabad — poetic, rhythmic, living words. Creativity was not a performance, but a form of protest, presence and prayer. It challenged unjust systems and planted seeds of new worlds.
Modern creativity can feel rushed, extractive, competitive. Sikhi reminds us that some ideas are not ready yet — that they too must go through a journey of Simran (remembrance), Seva (service), and Saburi (patience). Creative rest is an act of trust. Reflection is an act of resistance. And Sat is the compass that keeps us aligned
Sikhi teaches us that we do not create to be remembered. We create to remember – ourselves, each other, and the One who created us all.
Nikita Asnani is a design thinker, researcher, children’s book author and public engagement strategist. She enjoys writing about the intersection of Sikhi and design thinking. She is an alumna of the University of Warwick. She can be contacted at nikita.asnani222@gmail.com
ASIA SAMACHAR is an online newspaper for Sikhs / Punjabis in Southeast Asia and beyond. You can leave your comments at our website, Facebook, Twitter, and Instagram. We will delete comments we deem offensive or potentially libelous. You can reach us via WhatsApp +6017-335-1399 or email: asia.samachar@gmail.com. For obituary announcements, click here
Our love for you is forever and you will always be in our heart. Departed but never forgotten.
Deeply missed and fondly remembered by their lovingly family, relatives and friends.
PATH DA BHOG 6 July 2025, Sunday Gurdwara Sahib Klang, Selangor. 6am to 8am: Asa Di Vaar 10am to 12noon: Kirtan & Path da Bhog Guru Ka Langgar will be served.
Your presence is much appreciated.
For further information please contact :
Labir Singh at 019 244 5911 Gurucharan Singh at 016 226 1167
ASIA SAMACHAR is an online newspaper for Sikhs / Punjabis in Southeast Asia and beyond. You can leave your comments at our website, Facebook, Twitter, and Instagram. We will delete comments we deem offensive or potentially libelous. You can reach us via WhatsApp +6017-335-1399 or email: asia.samachar@gmail.com. For obituary announcements, click here
