New Year 2023 Edition
By: Sikh Youth Writers Association
The Sikh Writers Association is an online newsletter dedicated to creating a space for
the Sikh youth of North America to share their thoughts and build a community. On this
website, you will be able to read about the experiences of young Sikhs in today's time.
This online platform will showcase articles where young Sikhs express their thoughts,
ideas, and talk about their lives and experiences. By creating this website and
newspaper, we hope to create a community where the Sikh youth feels comfortable
sharing their stories and exploring Sikhi. We are always wanting new writers with
different perspectives to join our mission. If you are interested, message us on our
Instagram, @sikhwriters.
Table of Contents
Our New Year’s Resolutions
By Sikh Youth Writers Association
Should Sikhs Identify as Indian?
By Sayva Kaur and Uday Singh
An Analysis of Jo Mange Thakur Apne Te
By Nadhri Kaur
The Human Condition and Duality
By Uday Singh
A Sikh Girl in America
By Nadhri Kaur
The Importance of Sikh Representation
By Sayva Kaur and Nadhri Kaur
The Psychology of The Shastardhari Panth: Why does the Khalsa keep weapons?
By Uday Singh
Our New Year’s Resolutions
It’s important that as Sikhs, we try to improve ourselves, and a great time to do so is the New
Year. Although the Sikh calendar (which is based on the lunar calendar) does not correspond
with the Gregorian calendar, we can all build upon our knowledge and habits, create goals, and
spend time reflecting during this time.
As the first month of the year comes to an end, we should continue to strive towards our goals as
Sikhs and remain on track. The end of January is a perfect time to assess the way our year has
been going so far and make improvements to our journeys as Sikhs. For the people who have yet
to make modifications to the way they operate as a Sikh, any time during the year is a great time
to start, and it is never too late. Here, we will discuss some of the resolutions from many of our
staff.
Nadhri Kaur
Age 16
Resolution: Going to the Gurdwara Sahib more often
I often find myself missing going to the gurdwara multiple times each month. With such
busy schedules and lengthy travel routes, I feel that many of my friends and family members
have been going to the Gurdwara Sahib less and less frequently as time goes on. My New Year’s
Resolution for 2023 is to go to the gurdwara regularly. Although it would be difficult to go each
week, I want to go more frequently than I have in 2022. Going to the gurdwara is an important
part of Sikhi, and I feel this resolution will help bring me closer to the guru.
Keerith Kaur
Age 12
Resolution: Listening to more kirtan
The beginning of 2023 is here. It’s a great time to start new habits to help improve
yourself for the new year. I want to become a better Sikh, which is why my New Year’s resolution
is to listen to more kirtan. Listening to kirtan can help you become a better Sikh if you
understand the meaning behind the Gurbani. This is why I want to learn the translations of the
shabads that I listen to. Kirtan can also help clear your mind which is important in case you are
feeling stressed out. This is how I am planning to become a better Sikh in 2023.
Rasak Singh
Age 17
Resolution: Learning more about Sikhi, doing more paath and naam simran
My resolution is to learn more about sikh history and the different gurus. Additionally, I
want to become more connected with Waheguru by doing more paath and naam simran. I also
want to understand what makes up a good sikh on the inside. I can do this by reading the
translations of shabads and see how that relates to my everyday life.
Dataar Singh
Age 15
Resolution: Doing and listening to more kirtan
As time has passed and I have gotten older, I have had less time to do things I enjoy.
Some of these things include listening to kirtan more and doing more kirtan myself. As I have
grown, I have felt that kirtan has made me feel more peaceful and relaxed. Additionally,
interacting with kirtan has enabled me to create a stronger connection with my heritage. Overall,
my New Year's Resolution for 2023 is to make more time to listen to and recite our guru's words.
Takbir Singh
Age 17
Resolution: Building a schedule to do Paath and play Tabla
Over the past few years, I felt my daily routine of doing Japji Sahib and Kirtan Sohila, as
well as learning Rehras Sahib was interrupted as I entered high school. In 2023 however, I am
ready to reimplement this routine on a daily basis as well as continue my journey of memorizing
Rehras Sahib. Also, due to the demanding nature of high school, I have played my Tabla less
over the past few years. I want to build a schedule to make sure I practice a minimum amount
every month.
Anonymous 16 Year Old
Resolution: Going to Gurdwara more often and being more involved
My New Year's Resolution is to go to Gurdwara more often. I want to be more involved at
the Gurdwara. I can accomplish this by starting to attend more programs and attending the
programs at an earlier time than usual. I also want to play more vaaja and tabla again. I want to
learn new shabads and new taals. I also want to focus more on the messages of the shabads. I
think making these into a habit will help me get more connected to my sangat and help me
understand Gurbani more.
Uday Singh
Age 15
Resolution: Doing more Paath/Nitnem
In 2022, there were two instances where I found myself in an extremely dark place, where
I was not honoring Guru Sahib and was completely lost. I would sometimes even ask that Guru
Sahib not make me his Sikh, so that I could not disrespect him anymore. During these times,
rather than receiving punishment, I was showered with even more blessings from Guru Sahib.
I'm so overcome with these circumstances that this year, I want to start praying & praising Guru
Sahib more than I ever have before, so that I may do some kind of justice for his Supreme mercy.
Sayva Kaur
Age 15
Resolution: Doing more Kirtan and translating Shabads
In the past, I used to do Kirtan and learn new Shabads much more frequently. But in
2022 I have not practiced nearly as much Kirtan as I would like. My resolution for 2023 is to
learn at least one Shabad a month so that I can become more skilled at doing Kirtan. In addition
to this, I would like to translate at least one Shabad a month. Lastly, I want to make practicing
playing the vaja and dilruba a part of my daily routine. I hope that by accomplishing all these
things I will become more skilled at Kirtan and also be able to understand the Shabads
meanings.
Anonymous 16 Year Old
Resolution: Singing more Kirtan
I used to sing a lot of Kirtan at the Gurudwara, but recently, I haven’t had the time to
practice any Shabads. I’m hoping that with the new year, I’ll start singing more and will develop
my voice. Since I’m the most free in the summer, that would be the perfect time for me to
practice. Singing Kirtan then would help me invest my free time in something that is meaningful
to me and my community.
Should Sikhs identify as Indians?
Yes: Uday Singh
No: Sayva Kaur
*Disclaimer, Uday Singh does not actually agree with either position,
he is merely in his own words, “playing the Devil’s advocate”.
Uday Singh - Opening Statement: Sikhs should identify as Indian because the footsteps of our
beloved gurus are all over the Indian Subcontinent. If we look at places like Nanded in
Maharashtra, and Patna in Bihar, we can see that the effects & historical centers of the Guru are
not merely limited to the area of Punjab. To divorce Sikhs from India would be like divorcing the
people of Yemen from Arabia; Sikhs are from the Indian Subcontinent, they lived all around the
subcontinent, and have historically always played pivotal roles in the politics of the
subcontinent.
Sayva Kaur - Over time, many Sikhs have chosen not to identify as Indian. In fact I myself know
quite a few people who would much rather identify as Punjabi than Indian. A lot of attention was
brought to this debate in the UK’s 2011 census where over 80,000 Sikhs chose “other” for their
ethnicity, as an alternative to choosing Indian. While many Sikhs will have their own reasons for
choosing not to identify as Indian, here are my thoughts on the matter. Sikhs are a minority in
India and so it is easy for us to get lumped in with everyone else. Being a minority religion
means that you are sometimes overlooked and just grouped with someone else. That’s why not
identifying as Indian is a way to separate ourselves and draw attention to the fact that we are our
own religion. Another reason that many choose not to identify as Indian is because the Indian
government and people under its influence have done many things that have hurt the Sikh
community such as Operation Blue Star. Sikhs have never been truly accepted as Indians
anyways which is why some Sikhs don’t like to identify as Indian. Overall, it is a personal choice,
but identifying as Indian makes us get lost in the crowd. By not identifying as Indian, we raise
more awareness around the fact that Sikhs are a separate religion.
90% of Sikhs surveyed identified as Punjabi more than Indian
An Analysis of Jo Mange Thakur Apne Te
By Nadhri Kaur
ਧਨਾਸਰੀ ਮਹਲਾ ੫ ॥
Dhanaasaree, Fifth Mehl:
ਚਤੁਰ ਿਦਸਾ ਕੀਨਬਲੁਅਪਨਾ ਿਸਰ ਊਪਿਰ ਕਰੁਧਾਿਰਓ ॥
He has extended His power in all four directions, and placed His hand upon my head.
ਿਪਾ ਕਟਾਖਅਵਲੋਕਨੁਕੀਨਦਾਸ ਕਾ ਦੂਖੁਿਬਦਾਿਰਓ ॥੧॥
Gazing upon me with his Eye of Mercy, He has dispelled the pains of His slave. ||1||
ਹਿਰ ਜਨ ਰਾਖੇਗੁਰ ਗੋਿਵੰਦ ॥
The Guru, the Lord of the Universe, has saved the Lord's humble servant.
ਕੰਿਠ ਲਾਇ ਅਵਗੁਣ ਸਿਭ ਮੇਟੇਦਇਆਲ ਪੁਰਖ ਬਖਸੰਦ ॥ ਰਹਾਉ ॥
Hugging me close in His embrace, the merciful, forgiving Lord has erased all my sins. ||Pause||
ਜੋਮਾਗਿਹ ਠਾਕੁਰ ਅਪੁਨੇਤੇਸੋਈ ਸੋਈ ਦੇਵੈ॥
Whatever I ask for from my Lord and Master, he gives that to me.
ਨਾਨਕ ਦਾਸੁਮੁਖ ਤੇਜੋਬੋਲੈਈਹਾ ਊਹਾ ਸਚੁਹੋਵੈ॥੨॥੧੪॥੪੫॥
Whatever the Lord's slave Nanak utters with his mouth, proves to be true, here and hereafter.
||2||14||45||
This shabad, Jo Mange Thakur Apne Te, expresses gratitude for Waheguru. Written by
Guru Arjun Dev Ji, this shabad is also an imperative reminder that everything will work out as it
is meant to and in accordance with hukam. This shabad additionally shows that by doing paath,
we can be provided with guidance and mercy from Waheuguru.
Waheguru’s power can rid us of our pains. The line “ਿਪਾ ਕਟਾਖਅਵਲੋਕਨੁਕੀਨਦਾਸ ਕਾ ਦੂਖੁ
ਿਬਦਾਿਰਓ ॥” means that Waheuguru’s mercy can free us from suffering. These words are
important to remember in today’s world since Gurbani can assist people in escaping the worry
that has overtaken the lives of many. With the everyday hassle of life, we should slow down and
do paath, as Waheguru can free us of our troubles. When dealing with tough times, Waheguru
can drive away our negative feelings.
The line “ਜੋਮਾਗਿਹ ਠਾਕੁਰ ਅਪੁਨੇਤੇਸੋਈ ਸੋਈ ਦੇਵੈ॥” offers to solution of doing paath when in need
of direction. Waheguru can provide us with whatever we need in our lives. When struggling,
Waheguru’s offerings can provide us with safety. This line reminds us of the importance of
turning to Waheguru when experiencing hardships.
In addition to turning to Waheguru in difficult times, we can also turn to Waheguru
when in need of forgiveness. The line “ਕੰਿਠ ਲਾਇ ਅਵਗੁਣ ਸਿਭ ਮੇਟੇਦਇਆਲ ਪੁਰਖ ਬਖਸੰਦ ॥” explains that
Waheguru forgives us of past wrongdoings and erases past mistakes. By doing paath, we can not
only receive guidance, but we can also be forgiven for past misdeeds. As mere humans, we often
do wrong things, and Waheguru’s love can free you from these wrongdoings and faults.
This shabad reminds us that Waheguru will forgive us from past mistakes and that we
should go to Waheguru when hurting or in need. Waheguru’s hukam will play out, and what is
meant to happen will.
The Human Condition & Duality by Uday Singh
By Uday Singh
Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh
In the presence of infinite wisdom, one has a million avenues of thought. In this text, the
Sikh Youth Writers Association will attempt to retrieve the fruit of just some of Gurbani’s
wisdom, and its solutions to one of the most significant problems that plagues the entire human
race: that of primitive thinking.
If we look at the human condition and its affairs with the world, our interactions are
filled with hundreds of flaws. When we navigate through the world and run into any
inconvenience, humans immediately fall into duality. Such a disease of self-assertion and
self-importance racks even the pauper, who still has pride. This duality may manifest itself in
the idea of me being awakened, and the rest being “sheep”, or me being right, everyone else
being wrong, etc. This tribalistic thinking, prevents us “humans” from realizing our true nature.
We feign objectivity in our speech, but few notice that truly we act the same as beasts. In one of
Bhai Vir Singh’s works, titled Baba Naudh Singh, Bhai Vir Singh Ji eloquently describes the
human condition. He asserts that the guru offers maturity, and the wisdom to transcend our
animal tendencies and to become human again.
When we examine the nature of duality, we understand that it defines a great portion of
our thinking. It is the basis of our ideas of good and bad, male and female, and other
“opposites”. We can clearly see that this is a formula, which is very suited for the human mind,
allows us to construct our realities in our head this way. This philosophy, though we may be
unaware of it, is also how we approach people as well. We will always isolate ourselves, or our
clan, from those who are “not us”. This can serve as a convenient label for the mind, but can also
eventually lead to strife. Our self identities are also always isolated from reality, even within our
certain groups. We always crave someone who is always completely on our plane of thought,
even though that is just a fiction. This leads to self isolation and further delusion. In truth, it is
our “I” which leads to our strife. The term haumai (ਹਉਮੈ) literally means ‘I-I.’ It has been
translated as egotism, but this translation is imperfect. Haumai is a kind of false conception of
oneself as singularly important, and correspondingly, a false conception of the world as
revolving around oneself, as a world of objects there for one’s use. The idea that we are the
“main character” in the game of life is something deeply embedded into each of us. The duality
we create makes us conceive of ourselves as separate from others.
What solution does Gurbani offer to this problem? Such matters are to be resolved in the
next writing prompt, for that will be a complex matter in of itself.
Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh
A Sikh Girl in America
By Nadhri Kaur
A Sikh Girl in America
Unsaid: Our names
When will they look at my name?
And not treat me like I’m different,
But address me the same?
When will they make an effort,
Instead of push me to the side,
“I’ll never say it anyways,”
You never even tried.
Unsaid: Our history
When will my religion be in textbooks,
With more than a single line?
“Other ones get chapters,
When will my faith shine?”
Younger me had to explain herself,
Fifteen million times.
Unsaid: Our struggle
When will our pain be given any attention?
One of the largest protests in the world,
And barely a single mention.
Invisible to American press,
“We will be the words,
That they lacked; we’ll express.”
It will be said.
They will pronounce it right,
We won’t settle for being ignored,
We won’t give up in this fight,
To be seen, to be heard.
Our bloodshed and sacrifice,
And pages in books,
Our five centuries of history,
Will no longer be overlooked.
The Imporance of Sikh Representation
By Sayva Kaur and Nadhri Kaur
Sikh representation in the media has always been lacking. As a young Sikh girl growing
up in America, I never saw myself in the shows that I would watch or the books that I would
read. It was rare that I would see any South Asian character on the television let alone a Sikh
one. Not once did I find a character that reminded me of myself. This was always disappointing
and upsetting. To me the most relatable character they had on TV was Princess Jasmine and she
wasn’t even the same ethnicity as me. Anytime there was even one brown girl on TV, I would feel
like I could relate.
Whenever I have met someone they quickly notice my long hair which leads us to discuss
religion. I have always had to explain my religion to others because they knew absolutely
nothing about it. It’s not easy to try and sum up a whole religion to another person in one
discussion and I know that if Sikhs were represented in the media, we would not have to do so
much explaining. If we were represented, less people would find my hair or my religious
practices peculiar. Despite being the 5th largest religion in the world, 60% of Americans don’t
even know who Sikhs are according to NBC. We need to have more Sikh portrayal in the media.
But how would this happen? Suddenly having Sikhs in everyone’s favorite TV shows
would be a drastic change that is also highly unrealistic. We are not asking for there to be Sikh
representation in every show and movie. Even having one side character who is Sikh in a
popular show would increase the general public’s knowledge about Sikhi so much more. One
small change like that could create more awareness around Sikhs.
We have been under pressure to explain ourselves to society for far too long and
representation is long overdue. We are still learning who we are as Sikhs yet we are expected to
explain ourselves and our whole religion to others. Having Sikh characters in shows and books
would solve this. The awareness we need would be easily achieved through media
representation. Sikhs today have been underrepresented in the media for far too long, and it’s
time that this changes.
The Psychology of The Shastardhari Panth: Why does the
Khalsa keep weapons?
By Uday Singh
In today’s world, docility has been perceived as a virtue. It is often conflated with the
actual virtue of agreeableness, where people are able to come to similar conclusions through
civil & agreable discourse. Docility is defined as being able to be easily handled, molded, and
compliant. It is the opposite of stubbornness, which people wrongfully associate with
aggressiveness. In the modern age, the necessity of being strong & independent has been
repeatedly questioned, even interpreted as an old virtue only applicable to the past. Laws all
over the world which protect the freedom of individuals have come under scrutiny, and many
people have raised concerns over the safety of arming the common populace. After all, why not
just give all power & weapons to the police, whose job is to take care of us? In this document, we
will try to take a non-political approach to the necessity of weapons (without using typical
arguments like a corrupt government, tyrannical regime, etc.), and why, psychologically, the
Sikh people have been created to wield arms.
ਿਬਨਾ ਸਸਤਕੇਸੰਨਰੰਭੇਡ ਜਾਨ| ਗਹੇਕਾਨ ਤਾਕੋਿਕਤੈਲੈਿਸਧਾਨ|੯੮|
ਇਹੈਮੋਰ ਆਿਗਆ ਸੁਨਲੈਿਪਆਰੇ| ਿਬਨਾ ਤੇਗ ਕੇਸੰਿਦਵੋਨ ਿਦਦਾਰੇ|
“Without Weapons and Kesh - you are nothing but a sheep - who can be led anywhere by the ear.
An order has come from the master, without un-cut hair and weapons do not come before me " -
Quote attributed to Guru Gobind Singh Ji
The word civilian is often used to describe the average person in society.
Unfortunately, almost everybody who is born into any society in the modern age is conditioned
to become such a civilian. The Minority Mindset of the Khalsa Panth has thus become
somewhat assimilated, if not even destroyed altogether. This has led to a majority mindset
among the Sikh people, where we feel as though Sikhs have no other purpose than those
common civilians who surround us. This, dear reader, is a false conception.
ਆਿਗਆ ਭਈ ਅਕਾਲ ਕੀ ਤਬੀ ਚਲਾਇਓ ਪੰਥ ।
ਸਭ ਿਸਖਨ ਕੋਹੁਕਮ ਹੈਗੁਰੂਮਾਿਨਯੋਗੰਥ ।
ਗੁਰੂਗੰਥ ਜੀ ਮਾਿਨਯੋਗਟ ਗੁਰਾਂਕੀ ਦੇਹ ।
ਜੋਭ ਕੋਿਮਲਬੋਚਹੈਖੋਜ ਸ਼ਬਦ ਮਲੇਹ ।
ਰਾਜ ਕਰੇਗਾ ਖਾਲਸਾ ਆਕੀ ਰਹੇਨਾ ਕੋਇ ।
ਖੁਆਰ ਹੋਇ ਸਭ ਿਮਲਗੇਬਚੇਸ਼ਰਨ ਜੋਹੋਇ । - (Panth Parkash)
The order has come from God to start a new path (panth)
To every Sikh, they must follow the order of Accepting the Guru Granth.
Consider the Guru Granth as an embodiment of the Gurus.
Those who want to meet God, can find Him in its hymns.
The Khalsa shall rule, and the impure will be left no more.
Those separated will unite, and all the devotees shall be saved.
The Sikh Religion was not created as just another label for people to adorn onto their
names. Sikhs were not created just for the sake of a unique identity, or a niche group. The Sikh
Religion has been miraculously started by the divine to completely uplift society as a whole. As
such, all Sikhs must become sevadaars (servants) for humanity, as it is the hukam (order) of our
Guru. With this in mind, Sikhs must realize that if we are practicing proper rehit (discipline), i.e
waking up during amrit vela, doing 5 baniya, following the 52 hukams, etc., then we should
never once consider ourselves as just common citizens of a nation, whose sole duty is to fend
for themselves and give no credence to the people around them. The Khalsa must be like a
policeman. The Khalsa must take on the world’s problems as its own. The Khalsa
(Sikhi) is not just a religion for the upliftment of you and me, this is for the world (Not through
conversion, but through humanitarian works like seva).
This would, obviously, require the Khalsa to become a formidable force of pure
individuals, as opposed to a mere religion. What a tragedy it is, that in the modern age, we
Sikhs have been conditioned to become just another club/band of regular people, as opposed to
a path of pure, hateless individuals.
With this assertion now made, it becomes clear why the Khalsa was created as a band of
Saint-Soldiers. We must first be saints, only then can we enjoy the right of carrying weapons.
Thus, if the Khalsa wants to remain sovereign, as opposed to assimilated with the majority, then
we must be able to stand our own ground without the threat of being manipulated & pulled from
all directions. A sovereign society must be self-sufficient for protection, especially if
our goal as a religion is to uplift the world as a whole.
Lastly, I want to talk about the importance of arming yourself from an individual level.
When one carries a weapon, they no longer become like a stone being smashed by an ocean
wave. Instead, they can become like a cliff, holding its own against the tide. In other words, you
are harder to be dragged around, manipulated, coerced, put under danger, bribed, taken
advantage of, etc. When you have a weapon, at an individual level, the weapon will increase
your influence on society. You will be able to assert yourself in more dimensions than if you were
an unarmed, average civilian, with zero hope for self defense in the case of tragedy. You are at
the mercy of the society that you are in (you have zero power of your own, helpless). This is not
to say that you have to use your weapon all the time, but rather you can actually bring about
peace with such weapons. During the 1984 Sikh Pogroms, Delhi & other northern cities were the
most heavily hit with casualties and deaths, but Nanded (Where Hazur Sahib is Located) is a
large city with a massive Sikh Community, yet there was complete peace. This is because the
Sikhs in Nanded are typically armed with weapons, and thus zero violence took place because
the Sikhs would have completely crushed any violent mobs trying to harass them.
I would like to clarify that I don't believe that we should be constantly violent and
dangerous, but like a well disciplined martial artist, we should be able to have the capability for
power & strength when it is necessary. With that, I hope this essay was somewhat informative as
to why the Khalsa Panth was created to wield weapons.