Summer 2023 Edition

Growing Up With Gurmat Camps

By Nadhri Kaur

It’s easy for us to envision a place in which the air is filled with voices singing kirtan, Sikh kids kayaking bond over threats of tipping each other over, and there is a profound feeling of community fostering lifelong friendships. But this image extends far beyond the imagination for many- it exists as a memory. Thousands of young Sikhs each year attend sleepaway camps with their Sangat, learning about various topics and engaging in fun activities that lead to lasting friendships. In Gurmat camps (some examples are Tennessee Gurmat Camp in Tennessee, Camp Chardi Kala in New York, SYANA Gurmat Camp in Michigan, and Camp Sikh Virsa in the Midwest), students are taught various subjects- including kirtan, gatka, Sikh history, paath translations, Gurmukhi, and more. They spend their days packed with classes, kirtan darbars, and many fun activities that allow them to socialize and connect with other Sikh youth in their age group. Gurmat camps allow young students to immerse themselves in Sikhi in a world in which distractions appear to be everywhere, and these camps are often places in which Sikh children begin their journey with Sikhi. The camps teach Sikh families the Sikh way of life by engrossing them in a world filled with Sikh traditions and practices. This article will explore the experience of growing up going to Gurmat camp, an experience that many Sikhs have undergone.

Gurmat camps teach students how to implement Sikh teachings into their lives throughout their years, allowing them to grow spiritually as they grow older. They teach the Guru’s wisdom- and often highlight topics such as the three key pillars of Sikhi (naam japna, kirat karna, and vand chakna), staying away from the five thieves (kaam, khrodh, lobh, moh, and ahankar), and various shabad and paath translations. For numerous young Sikhs, camp has been a place in which they have learned important lessons and made important memories that shaped the person they became. In fact, many teachings from camps have lasting impacts on attendees. “I remember learning about letting go of anger. That’s one of the teachings I remember most distinctly, and something I try to implement into my daily life.” An anonymous teenager remarked. “Other than that, I learned about so many Sikh traditions from the summers I’ve spent at Camp Chardi Kala. So much of my knowledge comes from my peers at camp.” Growing up going to camp allows Sikhs to develop their understanding of Sikhi.

Sikhs can learn about the meaning and importance of daily prayers (nitnem banis) and can help deepen their knowledge of the Guru Granth Sahib as they grow up. The difficulty and level of the content taught often increase as campers get older and attendees are put into groups based on age. Campers can also build on their kirtan skills each year. Kirpa Kaur, 15, from Florida stated that she relates to the theme shabads that she learns about each summer from Tennessee Gurmat Camp. “There’s always an underlying message. With teachers to lay it out for you, I feel that the theme shabads always help me learn something relevant.” Campers leverage existing knowledge of Gurbani and learn more in the course of time. This constant reinforcement of the messages they learn can help further their own personal journeys with Sikhi.

*Campers attend the kayaking activity at SYANA Gurmat Camp.*

Moreover, campers go from learning about Sikhi to teaching it. As they grow older, they slowly shift from watching counselors and admiring them to becoming them. Kirpa Kaur remarked, “I’ve definitely been going to camp for a while now. It’s been nice having an older crowd of people to look up to, while now also having a group of younger kids to influence as my time has gone by.” This cycle allows for individuals who have been attending camp for a large amount of time to give back, and to help guide other young Sikhs in the way they were guided.

Not only can students go from camper to counselor as the years pass by, but they also can watch the camps evolve. “Especially seeing the organization of camps firsthand and watching the work that goes on behind the scenes, I've seen how priorities of camps sometimes shift,” Harsimran Kaur, 16, from Michigan remarked. “This is SYANA’s 50th year of retreat, and hearing stories from when my parents are in the camps, it’s interesting to see how it’s gone from being the one time to meet Sikhs your age to now it’s a place we provide Sikh youth with the foundation to build their Sikhi on their own. It now gives them the freedom and resources to explore and deepen their understanding of Sikhi.” Not only this, but students who have attended camps and retreats throughout the years have witnessed them evolving in order to tackle certain issues and persist throughout changes. During the height of the COVID-19 pandemic, many switched to an online format. Nonetheless, even though camps often adapt to changes, several aspects remain preserved. Kirpa Kaur stated, “I definitely do think they have changed a bit, but they still keep their traditional ways of camps and will always stay the same for sleepaway camps. However, the content changes, the way you teach changes, and the way you interact with people also change, like during COVID. They did virtual camp and online nitnem sessions during the pandemic to make sure kids keep their understanding.”

For many young people (especially those living in areas with a low population of Sikhs), Gurmat camps allow for significant Sikh friendships which they may have been previously deprived of. Connection with the Sangat is an important aspect of Sikhi, something made possible with Gurmat camps. “When I’m immersed in the Sangat and the knowledge there, I feel like I’ve really built up my Sikhi, but when I get out of those areas, sometimes I feel disconnected,” Harsimran stated. “I think that the most important part of camp is the fact that I’m able to maintain relationships from that camp, and so when I feel I need to be connected again, I’m able to reach back and tether myself to my Sikhi through the relationships that I’ve formed.” The connections made at camp are often lifelong; Gurmat camp allows Sikh youth to socialize with each other in life-changing ways. “It’s great to be with Sikhs my age throughout the world at camp. There are people who I likely would not have met if I didn’t go to camp, and who are my closest friends now.” The anonymous attendee stated. Along with this, Sangat plays an important role in the journey of Sikhs. “You are a reflection of your Sangat. The type of people you surround yourself with is basically what your life is going to look like,” Harsimran Kaur said.

Growing up with going to Gurmat camps annually is an experience shared by many Sikhs around the world, and is something that comes with numerous advantages. Campers who have attended camps throughout the years have been able to grow along with Gurmat camp, and have learned lessons that they have kept with them as guidance throughout their lives. The yearly countdown for Gurmat camp is the main topic of conversation for many and is a testament to the value and significance that Gurmat camps hold in the lives of many growing Sikhs.

An Overview on Sikh Student Associations - Penn State University

By Sayva Kaur

Many of us here at the SYWA are curious about Sikh Student Associations and what they look like in colleges. As a result of this, we got in contact with the Sikh Student Association (SSA) at Penn State University. They agreed to an interview with us and many members of the SSA showed up. The people that were interviewed from the PSU SSA were Harmanpreet Singh, Bipan Kaur, Armaan Dhillon, and Manshdeep Maan.

“What made you decide to join your school's Sikh Student Association?”

The responses to this question were quite similar overall. Generally, the response was that people wanted to learn more about their culture, religion, and be a part of a group that had people who were similar to them. Many of the people who were interviewed also said that they had not grown up around many Sikhs or Punjabis and so this made them want to join SSA.

“Why do you think that it is important for schools to have Sikh Student Associations?”

When asked this question many said that the SSA is important for Sikhs to have their own community, but it is also important to educate others and increase representation on campus. It was also said that there were many misconceptions about Sikhs that other people have and so having an SSA could help get rid of these misconceptions. Many said that having an SSA also provides Sikhs with a community and people to who they can relate to.

“What does a usual Sikh Student Association meeting look like for you?”

After asking this question, it was explained that meetings during the past year have started with Rehras Sahib or Ardaas. After paath, announcements are made and then there is time to socialize at the end.

“What sort of events and activities does the Sikh Student Association partake in?”

In response to this question, many events were mentioned. They said within the past year there have been events such as langar (like an open kitchen), turban day (turban tying, paath, catering from a local Indian restaurant), movie day, Gurdwara trips, Bhangra events, and events focused around Vaisakhi.

“Why have you continued to be a member of the Sikh Student Association? What do you like about it?”

Once again people generally gave similar answers to this question. It was said that the community and friendships from the SSA were something very important that caused them to stay. The Bhangra team at Penn State also had many people from SSA in it and so that community carried into both the Bhangra team and the SSA. It was also mentioned that being a part of SSA was a resume builder and people who stayed were also interested in getting leadership positions from the SSA. Again, people said having a community of people you could relate to encouraged them to stay.

“Does the SSA at your school connect with other SSA’s at any nearby schools?”

Although Penn State does not really have any schools around it, it was mentioned that the Penn State SSA was trying to meet virtually with Virginia Tech which had a much larger SSA, and who the Penn State SSA could learn about expanding their SSA from. Collaborating with other schools was something that many people said they wanted to do, however, there aren’t any nearby schools. The Penn State SSA does however connect with other Indian groups at PSU.

Exploring the Essence of Shaheedi

*19th century drawing depicting the martyrdom of Bhai Taru Singh Ji*

By: Uday Singh

The word “Shaheed” is a word that we have heard many times. We attribute this word to many different people, without giving much thought to what a “shaheed”, “shaheedi”, or “shahadat” actually, truly means. Lexically, the word “Shaheed” comes from the Islamic tradition. One of the 99 attributes/names of Allah in Islam is actually Ash-Shaheed. In this context, the word “shaheed” means witness, and God is thus the ever-present witness. However, when we think of a “Shaheed”, we usually think about a martyr rather than a witness. What does being a witness have to do with being a martyr?

While many people might not know this, in Greek (where the word “martyr” comes from), the word “martyr” actually means witness as well. As such, a TRUE witness can be seen as somebody who gives testimony to the truth, or who bears “witness” to the higher things in life even when being persecuted, executed, tortured, etc. This is just one meaning that one can derive.

We can also look at martyrdom from a more spiritual lens, rather than a historical one. When we think of martyrdom, we think of some kind of painful event which took place in the distant past, however, I argue that this does not encapsulate the spirit of martyrdom effectively. Rather than seeing martyrs as sacrifices given in the long past, we should see them as new lights that emerged from darkness, making the black night of the world (kalyug) slightly less dark. We can imagine each shaheed as being like a new star that has emerged in the night sky, making the night slightly brighter. The shaheed’s light is meant to shine upon the passing generations for hundreds, if not thousands of years.

*In certain (Sikh) oral tradition, there is a notion of 96 Crore (million) Shaheeds in Sachkhand*

As such, there is always a “pre” and a “post” time frame when it comes to shaheedi. The world becomes slightly closer to the realm of piety and truth with each shaheed, each witness leaving their mark in the most triumphant way - by embracing death. Their transcendence of time is something that we have not reflected over. Many times, we label political figures such as Bhagat Singh as “shaheeds”, merely because of the fact that they fought for a certain, noble cause. However, can we attribute these grandiose attributes to such revolutionaries?

It is imperative that we take a look at our shaheeds from a different lens, not as a sacrifice given long ago, but rather as a living light for the whole world to admire.

Ajay Banga: How a Businessman Changed The World

By Rasak Singh

Ajaypal Singh Banga, a well-known name in business and finance, has made important contributions to the world of finance. This article explores Ajay Banga's life and career, showcasing his inspiring journey and the differences he has made on a global scale.

Ajay Banga was born and raised in Pune, India by a Sikh family and became passionate about learning from a young age. He finished his undergraduate studies in Economics at Delhi University before pursuing an MBA at the esteemed Indian Institute of Management, Ahmedabad. Banga's academic background created the framework for his future success.

Banga began his career by working for Nestle, where he was just an intern. Later, he joined PepsiCo, where he was instrumental in growing the company's operations in India. In 2010, Banga was appointed CEO of Mastercard, a major player in the world of technology, especially with the increase in overall consumerism. Mastercard saw a dramatic shift under his direction. Banga advanced to the forefront of the revolution in digital payments thanks to his innovative initiatives. For example, Mastercard broadened its offerings to include a variety of digital solutions, such as blockchain technology, mobile payments, and e-commerce.

Ajay Banga was promoted to president of the World Bank Group on June 2nd, 2023. Banga has received high praise from many government officials including US president Joseph Biden. Biden called Banga “uniquely equipped” and cited his successful track record as being the reason he was fit for the job.

Financial inclusion is a cause that Ajay Banga has been a fierce supporter of and something he prioritizes promoting, especially with his new high positions. He is adamant that having access to financial services is both a fundamental right and an effective means of achieving socio economic empowerment. Banga has led various programs to promote financial inclusion all around the world, realizing the enormous potential of digital technology to close the financial gap. Banga wrote in his book A Leader Listens, “The world is becoming smaller and more interdependent, making leadership and developing a sense of globality more important than ever.” These views are certainly reflected in his actions.

Additionally, climate change is another priority of Banga and the World Bank. The World Bank Group provided over $32 billion last year to combat climate change's effects. Banga looks to continue this and increase efforts in combating this global problem. Banga believes that we should have “all shoulders at the wheel” when it comes to foreign entities and the private sector in order to create change in the climate crisis.

Ajay Banga’s career has been nothing short of successful as he has made a positive mark on society and gained an estimated net worth of 150 million dollars. His advice? Take risks and don’t procrastinate. After all, that advice summarizes his rise to success.

*After he was nominated for the position, Banga met with executives from over 95 governments. (Photo credits: Eduardo Munoz/Reuters)*

Fauja Singh: Chasing the Wind

By Sahai Kaur

Fauja Singh is a role model who represents that anyone is able to run no matter their age, appearance, and identity. He is known for being the oldest marathon runner in the world and has been able to achieve this because of his powerful perseverance.

Singh was born in Beas Pind in Jalandhar, Punjab, and was unable to walk until he was 5 years old. Because of this, he could not walk very long distances and was also teased for his thin legs. As a kid, he was an amateur runner and only did it as a hobby. That was when the Partition occurred, and Fauja had cut running off completely because of the tragedies that they were facing. He then moved to East London because he wanted to be with his son.

After his 5th son (Kuldip Singh), had died at a construction site, Fauja was depressed and had decided to take up running again, but this time more seriously. Though at this time he was at the age of 89 years and everyone thought he was too old. Fauja was not only teased because of his age, but also because he wore a turban. Singh decided not to listen to the people who doubted him and instead chose to participate in his very first marathon.

His first race was the London Marathon in 2000. Fauja Singh completed his first marathon at 6 hours and 54 minutes- which has proved to be way higher than average, especially given his age. After his first race, Singh proved that age does not take place in whether you are able to run or not, only determination. On November 13th, 2003, Singh was awarded the Ellis Island Medal of Honor by The National Ethnic Coalition and was the first non-American to receive the honor. In 2011, he was also awarded the Pride of India title. He then set several records for his age category, such as 100m in 23.14 seconds and 200m in 52.23 seconds. Over a short amount of time, Fauja Singh earned the respect and admiration of many people. He participated in many marathons including The Toronto Waterfront Marathon, The New York City Marathon, The London Flora Marathon, and more. He was given the nickname “Turbaned Tornado” by the many people who had seen his amazing skill.

Unfortunately, the time came for him to participate in his last race in 2013- The Hong Kong Marathon Where he ran 10 kilometers in 1 hour 32 min 28 sec. This was the moment that the oldest marathon runner in the world had completed his final race. In Fauja Singh’s words before his final race, “I am happy that I am retiring at the top of the game, but I am sad that the time has come for me to not be part of it.” People have written many biographies and children's books about him to tell the world about his amazing success as an athlete. To this day we can see how a sport affected his life with positivity and helped him overcome hardship (his son’s tragic death). He is still alive to this day at the age of 112 years and takes jogs around his London neighborhood. Fauja Singh has shown the world that no matter your age, appearance, or circumstances, all you need to achieve your goal in life is grit and determination.

An Analysis of Aisi Preet Karo Man Mere

By Nadhri Kaur

ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥

Bilaaval mehlaa 5 ।

Bilaaval, Fifth Mehl:

ਐਸੀ ਪ੍ਹੀਤ ਕਰਹੁ ਮਨ ਮੇਰੇ ॥

Aisi preet karo man mere ।

Enshrine such love, Oh my mind.

ਆਠ ਪਹਰ ਪ੍ਹਭ ਜਾਨਹੁ ਨੇਰੇ ॥੧॥ ਰਹਾਉ ॥

Aath pehar prabh jaanahu naerae ।

That twenty-four hours a day, God will seem near to you.

ਮਨ ਮਹਿ ਸਿੰਚਹੁ ਹਰਿ ਹਰਿ ਨਾਮ ॥

Man mein sincho har har naam ।

Irrigate your mind with the Name of the Lord, Har, Har.

ਅਨਦਿਨੁ ਕੀਰਤਨੁ ਹਰਿ ਗੁਣ ਗਾਮ ॥੧॥

Anandin keerthan har gun gaam ।

Night and day, sing the Keertan of the Lord’s Praises.

ਕਹੁ ਨਾਨਕ ਜਾ ਕੇ ਨਿਰਮਲ ਭਾਗ ॥

Kahu nanak jaa kae niramal bhaag ।

Says Nanak, one who has such an immaculate destiny.

ਹਰਿ ਚਰਨੀ ਤਾ ਕਾ ਮਨੁ ਲਾਗ ॥੨॥੭॥੨੫॥

Har charani thaa kaa man laag ।

His mind is attached to the Lord’s Feet.

The shabad Aisi Preet Karo Man Mere, written by Guru Arjan Dev Ji, captures the ethos of love towards Waheguru and guides individuals on becoming closer to the Guru. It reminds us to meditate on Waheguru, an essential aspect of Sikhi.

In the first line, “ਐਸੀ ਪ੍ਹੀਤ ਕਰਹੁ ਮਨ ਮੇਰੇ ॥”, Guru Ji begins by emphasizing the significance of deeply loving Waheguru. The Guru encourages individuals to nurture an unconditional love for Waheguru.

Furthermore, the line “ਆਠ ਪਹਰ ਪ੍ਹਭ ਜਾਨਹੁ ਨੇਰੇ ॥੧॥ ਰਹਾਉ ॥” describes how the continuous remembrance of Waheguru (Simran) allows us to feel profoundly closer to the Guru.

The shabad further expands on the concept of absolute faithfulness to Waheguru in the line “ਮਨ ਮਹਿ ਸਿੰਚਹੁ ਹਰਿ ਹਰਿ ਨਾਮ ॥”. This line tells individuals to think of Waheguru and do Simran, and that this will allow our minds to flourish.

Moreover, the shabad encourages people to sing kirtan and praise Waheguru in the line “ਅਨਦਿਨੁ ਕੀਰਤਨੁ ਹਰਿ ਗੁਣ ਗਾਮ ॥੧॥”. Again, Guru Ji tells people to always keep Waheguru in mind.

This shabad emphasizes how Guru Nanak Dev Ji urged others to do Simran, and he is someone whose mind is closely connected to Waheguru. This is done in the lines “ਕਹੁ ਨਾਨਕ ਜਾ ਕੇ ਨਿਰਮਲ ਭਾਗ ॥” and “ਹਰਿ ਚਰਨੀ ਤਾ ਕਾ ਮਨੁ ਲਾਗ ॥੨॥੭॥੨੫॥”.

This is a shabad that many of us would find to be of utmost relevance today. While many of us are wrestling with busy schedules and endless workloads, we often forget to keep Waheguru Ji in mind. However, this is vital in our paths to the Guru. This shabad reminds us to remember Waheguru Ji constantly (Naam Japo), and by doing so, we will become closer to the Guru.

Reflections on the Guru-Sikh Relationship

By: Uday Singh

The word “Guru” is the word that the Guru Sahibaan has blessed us with to describe them. The word “Guru” comes from Sanskrit, and has often been translated as “Teacher”, “Master”, or “Enlightener”. The word “Gu” refers to darkness, while the word “ru” refers to light. As such, the word “Enlightener” is the best translation of the word “Guru”, because they are bringing us from darkness to light. In this essay, I will be using smaller examples of smaller “gurus” within my life, particularly in Sangeet, and contrasting them with the relationship we should try and foster with the Jagad Guru (Guru of the World), Dhan Dhan Sri Guru Granth Sahib Ji Maharaj.

My Ustad Ji

When I first met my Tabla Ustad (synonym for Guru/Gurdev in the Islamic Tradition), I cried. I hated him. I, up until that point, had never met such a wonderful being in my life. My tabla instruction, up until that point, had come from an old lady who only knew the very basics of Tabla and Taal Vidiya. Even with this minuscule drop of knowledge, I still had a massive, massive ego regarding my “talent”. My Ustad Ji had thus, at this moment, during our very first lesson, brought me to tears as I was humbled by him.

He, who loses his Ego, by the Guru’s Grace, He, Nanak, is Approved at the Lord’s Court.

- Dhan Sri Guru Arjan Dev Ji Maharaj, Sukhmani Sahib

I never wanted to meet him ever again. But, as destiny planned, I was now stuck with him. Eventually, this misery transformed into appreciation. 4 years later, it has become a love. It is the same love that a son has for their father.

Our relationship has far extended the teacher-student dynamic. It is a spiritual connection that extends far beyond the realm of instruction. I can see parallels in this both in the temporal (physical) realm, as well as our spiritual realm with Guru Sahib. A lot of the time, we see Guru Sahib as something that is so high and so huge, that we feel as though we have no way of interacting with Guru Ji. However, this is only due to the limitations we put on ourselves, rather than Guru Sahib putting boundaries between us. Bhai Gurdas Ji says -

ਚਰਨ ਸਰਨ ਗੁਰੁ ਏਕ ਪੈਂਡਾ ਜਾਇ ਚਲ ਸਤਿਗੁਰ ਕੋਟਿ ਪੈਂਡਾ ਆਗੇ ਹੋਇ ਲੇਤ ਹੈ ॥

charan saran gur ek pai(n)ddaa jai chal satigur koT pai(n)ddaa aage hoi let hai ||

A disciple who walks one step towards Guru to take his refuge and goes to him with devotion and humility, Guru advances to receive him (devotee) by taking a million steps.

-Bhai Gurdas Ji, 40 Vaaran

The Guru assumes the role of a mentor and guide, but more importantly, he is like a father figure to us. We can come to him and tell him our deepest secrets because he already knows them! When we do Ardas, we can imagine ourselves falling at his pavittar (pure/sacred) charan (feet).

My Ustad Ji has also given me extremely instrumental spiritual instruction. Ustad Ji once told me, after I had done a tabla performance,

“Puttar (My Beloved Child), whenever people compliment you for your accomplishments in Tabla, as well as anything else, you should never be pleased by it. In fact, you should act like they just beat you in the face with a stick. You should act like what they just said was absolutely terrible, because putt (my child), hankaar (ego/pride) will rot away at your talent and skill. There is a fine line between confidence and overconfidence. Just say ‘Maharaj de kirpa nal” (With the grace of the Great king [Guru Sahib]) and do not relish their compliments.”

While such Updesh, or sermons, may seem extreme to some of you beloved readers, Ustad Ji told this to me knowing precisely how I would receive it. I was not hurt by this statement at all, in fact, it actually gave me a sense of happiness. This is because it allowed me to wed my Tabla and Taal Vidya with my Gursikhi Jeevani in a deeper way than before. I thank my Ustad Ji endlessly for this sermon.

Through his own actions and demeanor, he exemplified the virtues he sought to instill in me. His unwavering commitment to his craft still inspires me as well. I will leave it to the reader to read Gurbani more, listen to beautiful kirtan, and develop a more personal and intimate relationship with their worldly Gurus and spiritual Guru, to try and compare the two, and perhaps bridge them together, like what I have attempted here. Much of the feeling of this has been left out, as love can be described with many essays and words, but one second of love triumphs libraries of books.

The Role of Sikhs in the Italian Parmesan Industry

By Sayva Kaur

Recently my family and I went on a trip to Italy. During our time there, we took an Italian cooking class where we learned about many Italian foods. It was there that we had heard from our cooking instructor about how Sikh immigrants held a large role in keeping Italy’s parmesan industry going. That was the first time we had heard about this and as I did some research I thought it would be an interesting topic to write about.

When we think of Italy, it is likely that food comes to mind and one of these foods is parmesan cheese. The parmesan industry is one of great significance throughout Italy, specifically in Northern Italy where it is produced. Overall, the cheese itself is quite critical to Italian cuisine and is eaten not just by Italians, but people from all over the world.

Behind the parmesan industry, there are many people who work to produce this cheese. Family farms have made parmesan cheese for a long time in Italy but within the past few decades, some of these family farms have begun to decline. This comes as a result of the youth leaving their family farms and choosing other careers. As this phenomenon only becomes more and more prevalent, many farms have begun to rely on foreign labor to fuel agricultural production and the parmesan industry is not exempt from this. Much of this foreign labor in the Italian parmesan industry is Sikh.

As Sikhs have begun to immigrate outside of India, a sizable number have immigrated to Italy and gotten jobs within the parmesan industry. Since most Sikhs in India live in the region of Punjab (a region known for agricultural exports), farming was not a new concept to them. Farming is a very common career throughout Punjab and so it made sense for Sikhs who immigrate to other countries to choose farming as a means of income. Another reason that many Sikhs chose to work in the parmesan industry was that not knowing the language did not impact the work they did as farmers. As a result of the Sikhs and other immigrants who have turned to jobs within the parmesan industry, the decline of Italy’s overall parmesan production was no longer really an issue. Although there is much more to say about the role of Sikhs in the Italian Parmesan Industry, this gives us an understanding of why so many Sikhs have gotten jobs in Italian parmesan production.

And so the next time you eat Italian food or parmesan cheese, think back to this article and your newfound knowledge of the recent events within Italy’s parmesan industry.

Sources:

Misra-Bhambri, Nikhil. “Indian Sikhs Save Italy’s Parmesan Industry.” The Canyon Chronicle, 16 Oct. 2020, www.thecanyonchronicle.com/indian-sikhs-save-italys-parmesan-cheese-industry-culture-page.html?products_id=981&cPath=320_450_454. Accessed 21 June 2023.

Mitzman, Dany. “The Sikhs Who Saved Parmesan .” BBC, 25 June 2015, www.bbc.com/news/magazine-33149580. Accessed 21 June 2023.

Table of Contents