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NSO complaint to BBC: Radio 4 ‘grooming gang’ broadcast

January 13th, 2025 | Posted by admin in Current Issues | Press Releases | Radio - (0 Comments)

Complaint to Radio 4 – Sunday programme with Edward Stourton

The Sunday programme on Radio 4 with Edward Stourton on 12th January 2025 refers to the Hindu Council UK and the Sikh Association UK objecting to the ‘misleading’ word ‘Asian’. In terms of accuracy, for the record, there is no Sikh Association UK that we are aware of, the presenter is likely referring to us – the Network of Sikh Organisations (NSO) who have worked with the Hindu community since 2012, in raising objection to the word ‘Asian’, and our director had a letter in the Times last week which can be read here: 

Nazir Afzal responds to the question of Hindu and Sikh objections to ‘Asian’ with the following:  

‘I’ve got no problem with what you call it, but I think the Hindu community and the Sikh community (those leaders) need to have a look at themselves as well. Just two years ago Sikh Women’s Aid which is the main body run by women to protect women who are suffering abuse within the Sikh community published their report on abuse within the Sikh community and could you believe it was really really bad; so bad actually that they didn’t want to put their name to it, they reached out to me and said Nazir would you do the foreword for our report, I said why are you asking a Muslim man or British Muslim man to do the report, they said firstly, if we put our names to it they are going to come for us, and secondly we couldn’t find a Sikh man that would put his name to it. As I said, it takes different forms in different communities, but I think British Pakistani men were more engaged in other communities, but in other parts of the country you’ll find a different picture.’[i]

To be clear Sikh Women’s Aid (SWA) focuses on violence against women and girls which is related to domestic, spiritual and sexual violence within the Sikh community. This is different to the subject of the debate which was group-based child sexual exploitation (or ‘grooming gangs’) like in Telford, Rotherham and Rochdale (to name a few), and which has been perpetrated by majority Pakistani Muslim men and the victims have been primarily white working-class girls. 

Indeed, domestic violence (and abuse within faith settings) affects all communities, so Mr Afzal presumably believes the Muslim and Christian communities should also get their house in order on this issue too? Moreover, some domestic abuse from within the Muslim community may well be justified with the interpretation of foundational Islamic texts,[ii] cited by some Imams. The presenter failed to challenge Mr Afzal, firstly in making the distinction between the different issues being discussed, which we believe were deliberately conflated. Second, the presenter should have also been informed of the fact that both Hindu and Sikh communities have also fallen victim of ‘grooming gangs’ too and targeted by men from within the Pakistani Muslim community. The BBC have made a documentary on the issue of British Sikh girls being targeted.[iii] The kidnap, forced conversion, and forced marriage of girls from Christian, Hindu and Sikh communities in Pakistan is well documented. 

Indeed, Mr Afzal did write a foreword (there were several) for SWA’s 2021 report From Her, Kings are Born – Impact and prevalence of domestic and sexual violence in the Sikh/Panjabi Community – authored by Sahdaish Pal and Sukhvinder Kaur. However, it is simply not true the authors did not want to put their name to the report, they did. Second, when Mr Afzal says that no Sikh man would put their name to the same report – again this is simply not true – there were three.[iv] Gurdwara Aid’s Mandip Singh and the late Gurdeep Singh gave a joint foreword, and The National Sikh Police Association’s president – Harvinder Singh Rai wrote one for the report too. So, this needs to be corrected and put on record too. We understand Mr Afzal has not attended any SWA conferences but posted a post on X (formerly known as Twitter) at the time of the 2021 report.[v]

We deserve a right of reply and the opportunity to set the record straight on air ourselves, based on the various inaccuracies, deflection and false information conveyed to the listeners of your flagship programme. 

Network of Sikh Organisations

[i] https://www.bbc.co.uk/sounds/play/m0026tz6

[ii] https://quran.com/en/an-nisa/34

[iii] https://www.bbc.co.uk/news/uk-23921570

[iv] https://www.sikhwomensaid.org.uk/files/Sikh_Womens_Aid_From_Her_Kings_Are_Born.pdf

[v] https://x.com/nazirafzal/status/1462088824763387914

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Marking the birth anniversary of Guru Gobind Singh – the tenth Guru of Sikhism

January 6th, 2025 | Posted by admin in Current Issues | Sikhism - (0 Comments)

We at the Network of Sikh Organisations UK offer the Sikh community warmest greetings on the auspicious occasion of the birthday of Guru Gobind Singh ji, the tenth Guru of the Sikhs.  

Guru Gobind Singh’s life was one of an unwavering commitment to uplifting ideals; a life dedicated to the pursuit of social and political justice, freedom of belief, and the equality of all human beings, including importantly, the dignity and complete equality of women. The message of his life and teachings carries invaluable guidance for all humanity and is of particular relevance to a world in which near genocide is seen in Gaza, along with continuing suffering in Ukraine and many other parts of the world. Sadly, those fleeing conflict and the destruction of their livelihood are met with active hostility rather than welcome in countries faced with economic uncertainties.   

At such times it is easy to ignore the needs of others. The Guru in applauding Bhai Khanayia looking to the enemy wounded in battle, reminded us of our responsibility even in the most difficult of circumstances, to always look to the needs of others. Sikhs rose to the challenge during the pandemic providing langar and medicines regardless of race, religion or nationality. Today, the need to help others continues not only those suffering in the Middle East, but also closer to home like those requiring refuge or the homeless. 

Guru Gobind Singh in his quest for truth and justice lost his father, mother and four sons but never became despondent or gave up. Instead, he gave us the important Sikh teaching of chardi kala, or eternal optimism.

Today it is important that we reflect on the Guru’s life and teachings. With the spirit of chardi kala, we can also carry ourselves forward to a better future. 

With best wishes for a safe and happy 2025

Indarjit

Lord Singh of Wimbledon CBE 

Director, Network of Sikh Organisations

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Why the Terminally Ill (End of Life) Bill is an affront to Sikh teachings

December 9th, 2024 | Posted by admin in Current Issues | Human Rights - (0 Comments)

The Network of Sikh Organisations (NSO) is unequivocally opposed to Kim Leadbeater’s Terminally Ill (End of Life) Bill, as we have been with other previous attempts to give power to the state to control life and death, and rubber stamp what in no uncertain terms is ‘assisted suicide’. The use of euphemisms continues to be deployed by those supporting this controversial Bill, often to soften the reality of what is being proposed here – state sanctioned suicide. This was aptly illustrated in the debate during the second reading of the Bill. A point of order was raised by a Labour MP accusing Danny Kruger MP of using ‘incorrect language’ with his use of the word ‘suicide’. As Kruger rightly clarified, ‘what the Bill would do is amend the Suicide Act 1961. It would allow people to assist with a suicide for the first time.’

As Sikhs we accept that life is a gift of God. A gift which is to be cherished and preserved wherever possible. We are also required to constantly bear in mind the important Sikh teaching of compassion and dignity, which encompasses care for those suffering. From a Sikh perspective, these two considerations are not necessarily incompatible. We look to the example of Guru Har Krishan, our 8th Guru, who helped those inflicted by smallpox during an epidemic. He saw caring for the sick and vulnerable as a sacred duty – he supported the vulnerable and dying with ‘assisted living’. Today, many in the British Sikh community, care for their parents and grandparents and consider it a duty to do so. The emphasis on caring for the vulnerable and elderly, is reflected in the 2021 Census data, where approximately one in three people who identified as ‘Sikh’ are shown to live in multi-family, or multi-generational households, which contrasts with 11.1% of the broader population of England and Wales.

Sikh teachings also advise that the way to real contentment is to forget self and look to the wellbeing of others. A Christian theologian put it in even stronger terms when he wrote: ‘it is the I in the middle of sin that makes it sin’. Indeed, it is the same narrow thinking that leads to the argument that an individual’s life is his or her own, and curtailing life is okay if that’s what the individual wants. The poet John Donne reminds us otherwise when he writes that no man is an island; we are all part of the mainland and death, or suffering impacts others that goes beyond the individual concerned. A person’s decision to end their own life does not end there but has an impact on relatives. It sends the wrong message of trivialising life to wider society.

Although the Bill went to vote after its second reading and passed, we are hopeful it can still be defeated at third reading. We are confident the 30 MPs who voted for the Bill for the sake of further and more robust debate, could vote it down and defeat it. We implore those MPs who voted in favour of the legislation under this pretext, to carefully reconsider their position – and focus on the importance of ‘assisted living’, which means improvement in NHS palliative care services, rather than implementing state sanctioned suicide.

Most remarkably, as things stand, we now understand even if evidence of coercion is established, then a decision by a judge to give permission for ‘assisted dying’ cannot be appealed or challenged. Nor will the friends and family of an individual be informed by a court which has given permission for ‘assisted dying’. In a 2017 case, Lord Justice Sales, said, ‘external pressures might be very subtle and not visible to the court’. We believe this critical aspect is therefore nothing short of an insuperable hurdle, for which there can be no possible safeguards whatsoever. Oddly some proponents of this Bill appear to suggest ‘coercion’ works the other way, where loved ones of those who’ve opted for ‘assisted dying’ in other jurisdictions have attempted to persuade them otherwise. But this is frankly a perverse way to view commitment and care people have for friends and family. Offering love where there is despair, and hope where the vulnerable feel a burden, is the best of humanity, not ‘coercion’!

Notably, not a single disability organisation has come out in support of the Bill, and they are right to be fearful of the implications of this legislation (if passed) will have on life and death as we know it. Disability Rights UK have said they are ‘deeply dismayed’ by the passing by MPs at the second reading and see this as ‘a profound betrayal to disabled people across the UK’. We at the NSO, stand in solidarity with them. If this Bill passes, we would have crossed the rubicon, where death is considered an option for those who feel like a burden to society. Moreover, we’ve seen how in other countries ‘assisted dying’ legislation gradually expands to other vulnerable groups. In Canada this will include those with mental health by 2027, and Medical Assistance in Dying (MAID), has already been an option for social reasons, like for the homeless and those living in isolation.

If this Bill passes, the inevitable expansion, or ‘slippery slope’ to other vulnerable groups here, is therefore extremely perturbing to us. Indeed, there will be legal recourse for this expansion to other vulnerable groups, based on the Human Rights Act 1988, which prohibits discrimination. We believe this Bill demeans society and will pressurise the vulnerable to take their own lives. We sincerely hope our serious concerns and faith led preference for ‘assisted living’, as opposed to state sanctioned suicide, is given careful consideration by MPs at committee stage.

Network of Sikh Organisations

Cc Kim Leadbeater MP

Cc Sikh heritage MPs

CC Danny Kruger MP

[ENDS]

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The Sikh Messenger – Autumn/Winter 2024

November 25th, 2024 | Posted by admin in Current Issues - (0 Comments)
Sikh Messenger Autumn-Winter 2024 Approved (1)Download

Celebrating the unveiling of our Director’s portrait in the River Room – House of Lords

November 13th, 2024 | Posted by admin in Current Issues | Press Releases - (0 Comments)

We were delighted to celebrate the unveiling of our Director Lord Singh of Wimbledon’s portrait in the River Room in the House of Lords earlier this week. The portrait by Satyabrata Karmakar who is an award-winning artist from Kolkata, will be joining the Parliamentary Art Collection later this week. Lord Singh’s portrait is the first of a turban wearing Sikh to join the Parliamentary Arts Collection, an addition to a collection which includes images of other leading Parliamentarians, Prime Ministers, Speakers of the House of Commons and Lord Chancellors, as well as portraits of monarchs.

We share our Director’s full speech from Monday evening:

‘Thank you, Richard very much for those very kind words. I approached you in response to the Sikh community chasing me again and again for some portrait that a turban wearing Sikh had been recognised. 

I got a friend a little surprised and worried when I told him about tonight’s event. I said that I had been framed, would be publicly unveiled and then hung in a prominent place as an example to others!  I sometimes get carried away by my odd sense of humour.

Let me unveil myself a little. I was appointed in 2011, I made clear I didn’t want to be a token Sikh and would devote myself to providing a Sikh perspective on social justice, gender equality and importantly in today’s world, respect for different beliefs. Our relations with different communities should be one of respect, sadly that is not always so, today. The Sikh Gurus went out of their way to show the importance of that respect.

The Sikh holy book the Guru Granth Sahib contains writings of not only Sikh Gurus, but also Hindu and Muslim saints, because they wanted to emphasise, we share important truths. At the same time the Golden Temple in India has four doors, a door on each of its four sides to symbolise a welcome to anyone from any geographic or spiritual direction. Sikhism stresses that our different faiths are not mutually exclusive as some would have us believe but are like paths up a mountain leading to a greater understanding of life itself. Paths that frequently cross and merge to give us a heightened understanding of common imperatives for political and social justice. 

Since my appointment, and before that in 35 years broadcasting on BBC’s Thought for the Day, I have spoken of important commonalities that unite our one human family. My more than 300 spoken contributions in the Lords, have been generally well received. Lord Tebbit once got up after I had spoken, to say if there is any sort of trouble anywhere, the safest place to be is with a group of Sikhs.

But it’s not always easy to go on about our one human family in today’s fractured world, I recently thought I should wash my mouth out after daring to suggest that Palestinians were also human. But most people are happy with my speaking from a Sikh perspective, and I will continue doing so to the best of my ability.

The portrait before us is not only an honour for myself and my family, but also for the wider Sikh community both here and abroad, who’ve been chasing me non-stop. It’s also an indication of how far the UK has come in recognising the contribution of other communities to the life of this country. I’d like to conclude by giving my thanks to the Lord Speaker, Melissa Hamnett Director Heritage Collections, my good friend Lord Faulkner – Chair of the Lord Speaker’s Advisory Panel, Dr Katy Barrett & Grace Saull and particular thanks to Malika Chanda of daughter.com and her talented artist Satyabrata Karmakar in Kolkata, for their kindness and endless patience in producing the portrait before us.

Finally, my thanks to you all for attending and making this evening so special.’            

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Lord Khan’s response to our concerns about the APPG ‘Islamophobia’ definition

September 26th, 2024 | Posted by admin in Current Issues | Press Releases | Uncategorized - (0 Comments)
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Serious concerns about the APPG ‘Islamophobia’ definition 

September 5th, 2024 | Posted by admin in Current Issues | Press Releases | Sikhism - (0 Comments)

Serious concerns about the APPG ‘Islamophobia’ definition – the ability to freely discuss religion, speak openly about historical truths, and an amplification of a government hierarchy for different faiths

FAO: The Rt Hon Angela Rayner, Deputy-Prime Minister – Secretary of State for Housing, Communities and Local Government

We want to raise our grave concerns about the APPG ‘Islamophobia’ definition which has already been adopted by the Labour party and incorporated into its governing body’s code of conduct. Adoption of this contested definition into law would have serious implications on free speech, not least the ability to discuss historical truths. The former home secretary Sajid Javid argued adopting the APPG definition would ‘risk creating a blasphemy law via the backdoor’.[i] Meanwhile, former Labour MP Khalid Mahmood co-authored a report outlining how the definition has already been weaponised to shut down those accused of offending some members of the Muslim community.[ii]

Of course, we understand that the government needs to take steps to tackle anti-Muslim/anti-immigrant hatred in response to rioting in Southport and across our country in recent weeks. The targeting of mosques and asylum seeker hotels by hooligans and opportunistic thugs is reprehensible and should be universally condemned, as is the targeting of white people by Muslim counter protestors whom they perceived to be ‘far right’. But targeting criminality with a flawed definition of ‘Islamophobia’, would be counterproductive and there is no evidence it would reduce anti-Muslim hatred in any case. We agree with the National Secular Society (NSS) when they say, adoption of the APPG ‘Islamophobia’ definition, ‘will exacerbate tensions and threaten freedom to criticise religion.’[iii]

All religions and beliefs already have equal protection under the law. The APPG ‘Islamophobia’ definition, which wrongly defines ‘Islamophobia’ as a form of ‘racism’ is deeply flawed, and something we’ve opposed along with a coalition of groups and individuals since 2019.[iv] It has been opposed by some Muslim groups too, due to the conflation of race and religion, as well as confusion around the meaning of the term ‘Muslimness’. So much so, that a thinktank report highlighted how the Muslim community served by both Bradford and Barnet council, came up with an alternative definition in consultation with the council.[v]Moreover, there are several alternative definitions of ‘Islamophobia’ in circulation. The largest Muslim student organisation – FOSIS – also opposes the APPG definition on the grounds that it conflates race and religion.[vi]This, we submit, does not fit with The Equality Act 2010 – to borrow a phrase from the former government, this definition is simply ‘not fit for purpose’.

As a representative organisation of British Sikhs, we are particularly troubled that one of the working examples of ‘Islamophobia’ which accompanies the APPG definition, includes the words: ‘…claims of Muslims spreading Islam by the sword or subjugating minority groups under their rule..’ On the face of it, this is a devious attempt at historical revisionism. Islam did indeed spread ‘by the sword’, and the subjugation of minority groups under Islamic rule continues to this day. Take the recent ethnic cleansing of Hindus and Sikhs in Afghanistan as an example, or the massacre of Yazidis by ISIS, the reference to the ‘genocide in slow motion’ of Christians by the Archbishop of Nigeria,[vii] or the appalling treatment and persecution of minority faiths in Bangladesh and Pakistan. If the government choses to incorporate this definition into law, then discussing the history of the Indian subcontinent, and the persecution of religious minorities across the world today, in countries like Bangladesh, Pakistan, Afghanistan and Nigeria will be absurdly equated to ‘racism’.  This would be counterproductive, cause disquiet and perversely persecute truth tellers.

Moreover, seminal moments in Sikh history will be censored and considered ‘racist’, like the martyrdom of our 9th Guru, Tegh Bahadur, or 5th Guru, Arjan. This has been emphasised in a report by the Free Speech Union (FSU) – Banning Islamophobia: Blasphemy Law By The Back Door.[viii] By shutting down historical truths about current and historical religious persecution, the government will create a hierarchy of religions. Images of Sikh martyrs are displayed in some gurdwaras across the UK. Many of these would be deemed ‘Islamophobic’ – equated to ‘racism’ and potentially subject to criminal complaint. However, we’d be free to talk about the crusades and early Christian antisemitism, without fear of being censored by complaints of ‘Christianophobia’. The right to openly discuss religions, their beliefs and history, is a basic tenant of public debate and the free exchange of ideas. This essential freedom is critical to safeguarding pluralism and broadmindedness. It is, we are sure you’ll agree, the bedrock of a civilised, free and liberal society. 

Any adoption of the APPG definition into law, would be untenable and would serve to create religious discrimination, which is likely to be subject to legal challenge in the form of a judicial review. We believe more free speech is the answer, not less. Yes, there are difficult conversations to have about historical truths, or specific aspects of religion, but shutting them down, is not the solution. We believe describing prejudice against Muslims as ‘anti-Muslim’ is much more accurate (and compliant with existing law), as would be the description of prejudice against Sikhs, Hindus and Christians as ‘anti-Sikh’, ‘anti-Hindu’ or ‘anti-Christian’. Our country needs a level playing field for all faiths and none, not preferential treatment for select groups. 

The APPG ‘Islamophobia’ definition refers to targeting ‘expressions of Muslimness’ – one aspect of the invented term ‘Muslimness’ would surely involve dietary requirements. If so, this would surely incorporate the consumption of halal meat. Sikhs are strictly forbidden to eat halal slaughtered meat (see Sikh Rehat Maryada– code of conduct),[ix] it is because we believe halal slaughter, especially non-stun slaughter, is inhumane, and that praying over an animal at the time of slaughter is an act of superstition. Just asserting these facts and alternative beliefs, would, by virtue of this definition, be deemed to be targeting ‘expressions of Muslimness’. If the government chooses to incorporate this flawed definition into law, a religious hierarchy will be promoted – one religion’s belief protected, another’s penalised, which would not be consistent with equality and human rights legislation. Article 9 of the Human Rights Act: Freedom of thought, conscience and religion asserts: ‘Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief and freedom, either alone or in community with others and in public or private, to manifest his religion or belief, in worship, teaching practice and observance’.[x] A manifestation of the Sikh faith is the rejection of halal slaughter and meat. As Sikhs, we have every right to express our belief, which is protected in law.  Article 10 of the Human Rights Act on freedom of expression, protects the right to hold opinions and to express them freely without government interference. If the APPG definition of ‘Islamophobia’ is to be adopted into law; it would almost certainly be incompatible with both Articles 9 and 10, rights set out in the European Convention of Human Rights (ECHR). 

To illustrate the absurdity of the APPG definition further, the founder of Tell MAMA the anti-Muslim hate crime monitor, recently explained that his criticism of polygamy, practiced amongst some Muslims, would also be considered ‘Islamophobic’.[xi] The word ‘Islamophobia’ is a deliberately vague and catch-all term. Moreover, the recently invented word ‘Muslimness’, is simply a flawed attempt to ascribe an ethnicity onto a faith. 

Deputy Prime Minister, we urge you to seriously consider the detrimental implications of this definition to free speech, not least the freedom to discuss religion, as well as the freedom to openly discuss historical truths. One thing is guaranteed, the British Sikh community will strongly resist any attempt to distort recorded history. Sikhs firmly believe that open discussion will help identify important ethical commonalities, which can make ours, a more tolerant and caring society. As our Director, Lord Singh of Wimbledon once put it: ‘religions should not be seen as barriers between people, but gateways to a greater understanding and enrichment of life’.

England and Wales already have primary legislation in place which prohibits the stirring up of religious hatred. See: Part 3A Public Order Act 1998. Section 29J of the Act exempts certain forms of speech from prosecution regarding religion:

Nothing in this Part shall be read or given effect in a way which prohibits or restricts discussion, criticism or expressions of antipathy, dislike, ridicule, insult or abuse of particular religions or the beliefs or practices of their adherents, or of any other belief system or the beliefs or practices of its adherents, or proselytising or urging adherents of a different religion or belief system to cease practising their religion or belief system.

Applying the APPG’s definition of ‘Islamophobia’ as a form of hate speech would make Section 29J dead letter as it pertains to Islam. It would also create a tension in the law where Islam is treated more favourably than other religions, a state of affairs which would run afoul of Article 9 of the ECHR.

If the government were to incorporate this contested definition into law, it would create a hierarchy of religions in England and Wales and provide cover to extremists who want to shut down legitimate criticism, or inconvenient truths – historical or otherwise. The government would be in breach of existing equality and human rights law, and any such decision would almost certainly be subject to a judicial review. 

Yours sincerely,

Network of Sikh Organisations 

CC Lord Khan of Burnley 

CC Sikh MPs

[i] https://www.telegraph.co.uk/politics/2024/04/22/extremists-exploit-islamophobia-tag-to-stifle-free-speech/

[ii] https://policyexchange.org.uk/wp-content/uploads/A-definition-of-Islamophobia.pdf

[iii] https://www.secularism.org.uk/news/2024/08/religion-phobia-definitions-must-be-avoided-nss-warns-government

[iv] https://www.secularism.org.uk/news/2019/05/islamophobia-definition-unfit-for-purpose-say-campaigners

[v] https://www.civitas.org.uk/publications/islamophobia-revisited/

[vi] https://fosis.org.uk/news/fosis-position-on-the-appg-definition-of-islamophobia/

[vii] https://efacglobal.com/nigerian-anglican-primate-says-christians-are-facing-genocide-in-slow-motion/

[viii] https://freespeechunion.org/banning-islamophobia-blasphemy-law-by-the-backdoor/

[ix] https://old.sgpc.net/rehat_maryada/section_one.html

[x] https://www.equalityhumanrights.com/human-rights/human-rights-act/article-9-freedom-thought-belief-and-religion#:~:text=1.,2.

[xi] https://www.thetimes.com/comment/columnists/article/this-rush-to-define-islamophobia-will-harm-free-speech-hjsqvknnr

40th Anniversary of Operation Bluestar 

June 5th, 2024 | Posted by admin in 1984 | 1984 Sikh Genocide | Current Issues | Human Rights - (0 Comments)

This year marks the 40th anniversary of Operation Bluestar, the codename for an Indian army operation between the 1st and 10th of June 1984 to remove ‘militants’ from the Sri Harmandir Sahib or Golden Temple in Amritsar. The attack on Sikhism’s holiest shrine coincided with the martyrdom anniversary of Guru Arjan, and many innocent pilgrims were killed by the Indian army – with some estimates suggesting thousands were murdered during the operation. 

The attack on Sri Harmandir Sahib later resulted in the assassination of the then Indian Prime Minister, Indira Gandhi by her Sikh bodyguards Beant Singh and Satwant Singh. This led to government orchestrated pogroms against Sikhs in Delhi and across India. These were incited with calls for ‘khoon ka badla khoon’ (avenge blood with blood) on the government controlled Doordarshan media outlet. Armed mobs of criminals were shipped in (led by Congress party politicians) and gifted with electoral registers and kerosene, not dissimilar to the targeting of Jews during Kristallnacht in Nazi Germany in 1938. Men were murdered in front of their families, women gang raped, and children set on fire with tyres around their necks. In Germany, Hitler scapegoated and targeted Jews, and in India in 1984, Gandhi the Sikhs. Despite the efforts of senior advocate and politician Harvinder Singh Phoolka and others, many of the perpetrators of these crimes against humanity walk free, others have died before being brought to justice. 

Reflecting on the anniversary of the anti-Sikh genocide in India – the Director of the Network of Sikh Organisations, Lord Singh of Wimbledon said: ‘The killing of innocents in gas chambers is evil, but is it any more evil than dousing men, women and children with kerosene and burning them alive?’ 

He went on, ‘1984 demonstrates the fragility of democracy, and the reality that majority bigotry knows no boundaries. On this 40th anniversary, we pass our condolences and sympathies with those who lost their loved ones and are continuing to fight for justice for the pogroms four decades on.’

Earlier this week, the deputy leader of the Labour party, Angela Rayner tweeted:

‘Today we mark the 40th anniversary of the raid on the Golden Temple. Labour stands with the Sikh community in calling for an inquiry into the historic role Britain played. A Labour government will work to determine the best way to find out the truth.’

[ENDS]

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Latest edition of The Sikh Messenger

April 3rd, 2024 | Posted by admin in Current Issues | Sikh Messenger - (0 Comments)

The Spring/Summer 2024 edition of The Sikh Messenger can be downloaded here:

Sikh-Messenger-Spring-Summer-24-Final-PDFDownload

The MoJ encourages more people from a Sikh background to volunteer as magistrates

January 10th, 2024 | Posted by admin in Current Issues | Press Releases - (0 Comments)

The Judiciary of England and Wales and the Ministry of Justice are encouraging people from all walks of life and different faiths to apply to become magistrates, to help keep their communities safer. The campaign is also part of efforts to make the magistracy better reflect the diversity of British society today.

Statistics on the diversity of the magistracy in England and Wales over the last five years show an increase in magistrates from underrepresented groups. This includes people aged under 50 (currently 18% of the local judiciary), people from an ethnic minority background (currently 13% of the local judiciary) and women (around 57% of the magistracy).

Although this is a step in the right direction, there is still further to go to ensure that the magistracy is representative of all communities that it serves. This includes the Sikh community, which accounts for over 524,000 people in England and Wales.

What is a magistrate?

A magistrate is a volunteer that sits in criminal, family and/or youth courts. Magistrates often work closely in groups of three alongside a legal adviser who provides expertise on matters of law, practice and procedure. No legal qualifications or experience are needed to join the bench. All volunteers are given training and legal support to reach decisions on cases.

Anyone between the ages of 18 to 74 who are able to commit to at least 13 days a year for at least five years can volunteer as a magistrate. As part of the bench, you will have the opportunity to learn new skills, enjoy new challenges and become part of a network of other magistrates within your community.

Sikh magistrates have stepped forward to discuss the many benefits that the role has bought to their lives and the different skills they have gained.

Baljit, Derbyshire

Baljit, from Derby, is a Learning Consultant at E.ON . She has been a magistrate for over five years. She applied for the role because she wanted to give back to her local community. Being of Indian heritage, she wanted to ensure greater representation in the magistracy.

On her role as a magistrate, Baljit said: “Being a part of the magistracy is a great learning experience. I’ve discovered so much about myself and about people with different backgrounds to my own. The role is a real eye-opener and encourages you to look at a situation from different perspectives before making a decision – an invaluable skill. You don’t need any legal background or experience as you are fully supported by legal advisers to help with the decision-making process. If you’re interested in helping others within your community, I would urge you to apply.”

Pam, Walsall

Pam from Walsall works as a Regional Enterprise Director at NatWest and has been a magistrate for over seven years. She joined as she is passionate about diversity and inclusion, and wanted to help contribute to a more diverse bench.

On her role as a magistrate, Pam said: “One of the highlights of the role for me is knowing you are supporting the community and paying it forward. It is also very rewarding knowing you have made a difference to someone at a critical time in their life. If you’re interested in creating positive change in society while learning new skills, I urge you to apply to join the magistracy today.”

Justice Minister Mike Freer said: “Ordinary people up and down the country play a vital role as magistrates help to ensure that crimes in their community are penalised, and we want more people to join them.

I am always impressed by the people I meet who volunteer their time and experience from all walks of life and I would encourage anyone with a desire to help victims get justice to apply.”

As part of the application to sit in the criminal court, applicants are required to observe at least two magistrates’ sittings in court. This is an opportunity to learn more about the role and see magistrates in action.  Cases heard in the magistrates’ court can include domestic abuse, drug offences, motoring offences, theft, assaults, criminal damage and public order offences.

Family court hearings are heard in private so public observations are not possible. To apply to sit in the family court, applicants must complete research into the family court. This may include watching videos and reading information found on icanbeamagistrate.co.uk. Family court magistrates can have a significant impact on a child’s life and a family’s future. They make decisions that affect vulnerable children, such as enforcing child maintenance orders and protecting children subject to significant harm, so they move to a safe environment.

Magistrates typically develop highly transferrable skills such as critical analysis, complex problem-solving, mediation, influencing and decision-making, all of which stand to benefit them in their wider lives. Research conducted in 2021 by the Ministry of Justice among HR and business leaders showed people who volunteer as magistrates were likely to have sound judgement (89%) and effective decision-making (81%).

Anyone who is looking to volunteer can apply at icanbeamagistrate.co.uk

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