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Ecological Concerns and Sikh Activism
Gopinder Kaur
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The young
linguist-author presents a rare insight into the world of some
Sikh environmentalists and an even rarer view of Gurbani’s
teachings about eco-friendliness. This is in continuation of our
coverage of Punjab environment as last week we presented a
special report on Punjab Waters and an article on Sikhism as
Green Faith. |
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 Today in a Sikh family setting, I imagine it is not only a
linguistic gulf which separates elders from youngsters, but one of
lifestyle and the attitudes which underpin our interaction with
environment. Any initial shock they may have had at what goes into
the garbage bin, the time that gets spent in front of the TV, or the
wastage of food at largescale family functions, has probably dulled
down over time to quiet tolerance. In some families, however, an
environmental consciousness has filtered through, for example,
through the tradition of covering one’s head and meditatively
chanting whilst preparing a meal, saying a short prayer before and
after eating, and ensuring minimum wastage, so cultivating the
qualities of gratitude and respect.
I
recall some rare sightings of elderly, green-fingered Sikhs who
visit their allotments on the edge of the
Sandwell Valley, near where I live in Birmingham – and the touching
scene of one such grandfather helping a young child to pat down some
soil around a newly bedded plant. There are also memories both my
husband and I have of our grandmothers, whose love for the earth has
passed into family folklore. One was famed for growing even
strawberries in winter, such was her tender loving care and
gardener’s intuition; another would be found drying melon seeds or
tangerine skins in the sun, ready for some home remedy or beauty
preparation. No matter who we are, the habit of being economical and
efficient with resources, and ever-ready to recycle, characterised
our grandparents’ generation.
 I
take a peep into the lives of Sikh environmentalists who have
redefined their lives against all odds and are contributing in the
same manner as our elders did. Education lies at the heart of the
ceaseless environmental work of Pardeep Singh Rai. Landscape
gardener, educator and activist, he is a rare voice in the UK Sikh
community devoted to raising environmental awareness and introducing
practical change, which he does by drawing on his spiritual,
cultural and, indeed, agricultural heritage as a Sikh and Punjabi.
He is also founder of DEEP – Defenders of the Ecology and
Environment of the
Punjab and campaigns to bring attention to the ecocide of the ‘land
of five rivers’ (from panj – ‘five’, and ab – ‘water’), the
birthplace of Sikh tradition.
Rai is also coordinator of the Environmental Group for the Punjabis
in Britain All-Party Parliamentary Group which has met on issues
such as the ‘Pesticide Dilemma’ in November 2005. Born in
Malaysia, Pardeep spent part of his childhood in the
Punjab,
which unleashed his fascination for the age-old relationship
Punjabis have had with their natural surroundings. ‘There is a well
known Punjabi proverb which shows this love of nature,’ remarks Rai:
‘God sleeps in the
tree, dreams in the animals and wakes in man’.
His stay also brought to life the imagery from nature which
permeates the compositions of Gurbani, providing an abundance of
metaphor to depict the stages of the spiritual journey. He gives the
example of Barah Maah, the ‘Twelve Months’, which evoke the changing
seasons to explore the evolving state of the human being seeking
union with her Creator.
 ‘In this way, we come to see ourselves bound in both a physical nd
metaphysical relationship with the phenomena of nature,’ he
continues. ‘This has a far-reaching impact on how we understand the
process of ethical-decision making. In our present-day secular
ociety the individual person is viewed as having autonomy in such
matters. Traditionally in Sikh culture, the person is viewed as a
combination of mind, soul and ody in the context of family, culture,
environment and nature.
Thus, he or she is seen not as autonomous but rather as intimately
integrated with extended family, community and the natural world.
This suggests we need a holistic approach to ethical and
environmental matters. Sadly, many Sikhs today appear to be
indifferent and unresponsive to the degradation of the environment
in
Punjab and our planet earth. This is a disservice to Sikhism and
human kind!’ Rai dedicates himself to a range ecological initiative
both locally and nationally in UK, with an intricate knowledge of
bio-diversity to be found from one context to another. He also
designs gardens, incorporating his concerns for sustainability,
maintaining a holistic approach and drawing out a sacred dimension.
He continues to channel energy towards the Sikh community
specifically, compiling reports such as ‘The Green Action Guide for
London’s
Gurdwaras’,
‘The Gurdwara as an Environmental Sanctuary’ and ‘Healthy Eating for
the Sangat’. Changing community habits, he admits, is a slow and
uphill struggle. To further this work, he helped to launch, in May
2008, the Sikh Environmental Network. London-based Rai outlines
other environmental work being done by Sikhs in the
UK,
such as that of Parminder Garcha who has helped to set up a
community garden in Birmingham with the aid of a local Sikh women’s
group. Khalsa Wood, a project based within Bestwood Country Park on
the northern urban fringe of
Nottingham,
engages local Sikhs to play an active role in restoring the park.
Non-Punjabi Sikhs, many of whom were inspired by Harbhajan Singh
Yogi, are probably in the vanguard of Sikhs actively promoting
healthy lifestyles with an environmental conscience. Some, such as
the French-born Sikh couple who founded Aquarius Health in
Cyprus, made a decision to move away from city life in west London
and work towards establishing an eco-friendly health centre in
Cyprus. Another French-born Sikh, who embraced the faith through
personal encounter with practitioners of the tradition, now runs
Raza organic farms in the Punjab.
None of those mentioned here are ‘representative’ of Sikhs in
Britain, no more so than Monty Don, the BBC’s organic gardener, is
representative of the ‘British’ lifestyle. But they provide examples
of individuals whose enterprises draw very consciously upon Sikh
spiritual and cultural heritage, whose character is linked to the
land and traditions of rural
Punjab.
Sikh teachings are emphatic that religion is not to be a form of
escapism from the world. Those who take the decision to move from
city to country seem to be driven instead by a hope to create new
models for living, and increase self-sufficiency in order to survive
some of the problems which may befall us with a possible scarcity of
resources in the future. In the meantime, other Sikh organisations,
like the Nishkam Civic Centre in
Birmingham,
are working to foster greater well-being, cohesion, educational
nurture and social care within the environment of the city, with the
idea that once understanding and peace is generated in the human
mind, greater and more sustainable peace is possible within society.
This is echoed by Rai’s concluding words: ‘Guru Nanak teaches me
that the reality humans have created around themselves is a
reflection of their inner state. The current instability of the
natural system of the earth, the external environment of human
beings, is only a reflection of the instability and pain within
humans. The increasing barrenness of the earth’s terrain is a
reflection of the emptiness within the human soul.’ How might this
barrenness be overcome? The closing message of the sacred volume of
scripture, which Sikhs revere as Guru Granth Sahib, offers an
answer: Nanak, nam milai ta jiva(n), tan man theevai haria – Says
Nanak, by receiving the blessing of Nam - the divine name of
God-consciousness - I would learn to truly live, with mind and body
blossoming forth in radiant greenery.’
Gopinder Kaur is an activist on many issues, with several books to
her credit. She graduated in French and Russian from the
University of Cambridge. She has worked for cross-cultural
children’s book publishers Barefoot Books. She has a keen interest
in linguistics and cultures, has given many radio talks on Sikh
affairs. Significantly, she has prepared the Punjabi curriculum for
the European Union.
6 August, 2008
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