An inevitable question begs itself: How is it that there are and have been conflicts in almost all the Gurdwara Managements no matter where they are located, specifically, in the Western world? One wonders as to what are the bones of contention? Sometimes, the situation may arise when the issues involved might be so vital to the perpetuation of Sikhism, or against the Sikh tradition and values that one has to stand up against such sacrilegious activities. This is an exception. Other than this scenario, is it personal or personality based, or is it the power and control of money that supposedly accompanies these positions, (is it the unchecked ego), is it some foreign element that is using its resources, infiltrates into Sikh institutions encouraging one group and pitting it against the other, thus bringing cracks in the unity of the Sikh community?

Certainly, it is not an ideological conflict or differences based on fundamental Sikh traditions. One group generally claims that it has the interest of proliferating Sikhism better than the other, or its members might claim that they are better Sikhs than their counterparts in the opposing group. Is it clearly not a glaring example of unabated vanity and egocentric phases of our personalities. Due to constant infighting in Sikh institutions, the Sikh community has become the laughing stock of those who are trying to assimilate us or to label us with unflattering names. These managements have to bear the brunt of loss of credibility, loss of resources, additional costs in time and attorney fees, and misuse of the existing scarce resources thus depriving attention to more important issues, such as education, cultural and informational development amongst the younger generation.

Why are Sikh youngsters shying away from Gurdwara managements and programs? The principal reason for this apathy is Mode of Selection/Election of managers and the ensuing programs and missions they pursue. A democratic style is a highly desirable mode but it is a luxury that a community in complete disarray cannot afford. Rifts in 99.9% of the Sikh institutions in North America creep in wherever elections are incorporated in their constitutions. It seems that elections are open to infiltration by vested interests, whether it be the government of India whose unending efforts all along have been to create cleavage amongst the Sikh populace and its political interests, or the creeping in of such membership that creates unhealthy and a tilted competition, the mainstay of any democratic stance. Democratic methods provide an openness. Openness in good faith and intentions encourages wider participation. Unfortunately, this ‘openness’ is, more often than not, misused and misinterpreted.

The manufacture of fictitious and superficial voter lists simply to win the elections and to belie the basic tenet of competition and democracy for political expediency is also turning the youngsters off. The sad part of these conflicts is that it is not the ‘issues’ that become the bone of contention, but it is the personality clashes that spearhead these willful and ugly confrontations. One of the extremely important aspects that has been constantly ignored and resented by the voting public in general and the younger generation in particular is that the managers of these institutions should be academically and professionally qualified and trained in techniques of ‘Management and Human Resources’ and general administration. They should have the capabilities of handling the employees, including hiring and firing.

The model of elections has been tested time and again during the last 25 years all over northern America but regrettably has invariably led to undesirable and unpleasant results. Consequently, the community’s scarce resources are frittered away in legal and other unwanted and unproductive expenses, thus depriving numerous constructive community educational, social, and religious projects their due attention and conformity they so rightfully deserve. This process somehow has exposed the credibility of these institutions to suspicion and frivolity because the conflicts and confrontations arising out of political and personal slants lead to court cases with a larger chunk of the public resources going to attorneys, the least amount of emphasis being paid to religious bases.

The usual routine in the Gurdwaras is a limited duration of each service. During the service, the recitation of Shabad Keertan, (sometimes followed by Shabad Katha), Anand Sahib, and Ardaas are performed followed by Guru-ka-Langar. Either there is no time left to attend to some of urgent needs of the youngsters or there is no intention or will to look into their needs. One fails to understand that it is the youngsters who are the heir-apparent to all these institutions not in the too distant future, and the managements of our institutions are so indifferent to create enough motivation to interest them by introducing programs they can relate to.

Shabad Keertan in classical style is relevant but only to the older generation. It shouldn’t receive a special or the only emphasis. There are only a handful of youngsters who have an ear and who are able to learn the classical Ragas. They should be encouraged. However, It is not appreciated at all by a large proportion of age groups 5-11, the teenagers, or even young adults. There may be legitimate reasons for this lacunae, but nonetheless, it has become a fact of life. We can work towards creating sufficient interest in Gurbaanee first by using ‘simple’ tunes that most of the kids can pick up and appreciate initially thus creating interests for them to pursue further towards higher goals of the classical music.

Shabad Vichar, whenever it is performed is in colloquial Punjabi is Greek to many of the younger generation. We lose them instantly. Besides, the interpretations by the lecturers are often personal and sometimes even distorted. Even if the children can understand Punjabi somewhat, they do not appreciate its significance. The general argument put forth against this situation is that the children should learn Punjabi. This is a legitimate affirmation and efforts are also underway in various Gurdwaras towards this end through Sunday schools, camps, etc. These programs have been only marginally successful. Parents do want and assert that their children should learn Punjabi, but unfortunately, they are not willing and sometimes unable to invest the required time and energy to make the effort effective.

These are some of the issues that have been raised earlier by various concerned Sikhs and Sikh organizations. All of them need to be commended. These issues are like a hidden disease that is corroding the morale and the fabric of the Sikh community, especially in the western hemisphere. The Sikh community is a vibrant, creative, resourceful and energetic group. These issues cannot and should not be pushed under the rug as if they do not exist. They are all real and they definitely beg for a debate to be opened without any further delay. The situation is a challenge to the young adults that they should come out of the closets, shake off any apathy, consternation, complacency, or even helplessness and become active partners in charting out programs in the Gurdwaras that they feel need to be initiated or strengthened. The children can learn much more about Sikh values by being made aware of the tremendous sacrifices by the great Sikh Gurus and Sikh ancestors to uphold the Sikh traditions of service, honesty, and meditation (Naam Simran) and get inspiration through a suitable atmosphere. Such an atmosphere can be created and made more effective only by their peer groups. Therefore, it is imperative that the regular programs in the Gurdwaras be punctuated to the extent of 50 percent by an agenda that caters to the needs and desires of the younger generation. Similarly, the management groups should include at least half of its managers from this section who in fact are the torchbearers of these institutions tomorrow. Equally important at this juncture would be to look for some kind of alternative to clean the present system of elections that is responsible for growing cleavage within the community.