Defending defamation

The Defamation Act came into force at the beginning of the year. Here Hardeep Singh asks two individuals who defended claims under the previous regime if anything has changed and what they might do differently.

The Government states the Defamation Act 2013, which came into force on 1 January, will give “clearer and better protection for people publically expressing their opinions”.

Justice minister Shailesh Vara said: “The introduction of these new measures will make it harder for wealthy people or companies to bully or silence those who may have fairly criticised them or their products.” The Libel Reform Campaign described the new law as “a new dawn.”

How the new rules fare in the real world and if the Act delivers what ministers promise remains to be seen.

Here freedom of speech campaigner Hardeep Singh speaks to cardiologist Dr. Peter Wilmshurst, known as the godfather of all medical whistleblowers,  and lawyer and anti-corruption activist Sarah Hermitage, who were both defendants of defamation claims pursued against them by wealthy litigants.

Wilmshurst was sued by NMT Medical, a US company manufacturing medical devices, in London over comments he made to the press questioning the findings of a clinical trial of one of their products. The four-year battle only ended when NMT went into liquidation in 2011.

Hermitage was sued by wealthy Tanzanian businessman Reginald Mengi, over comments on her blog and in two emails which, Mengi claimed to be false and defamatory of him. Mr Justice Bean threw out the case in 2012.

What aspects of the Defamation Act would be helpful given your experience?

Wilmshurst: “I guess that if, when I was sued, the law were as it is now, the thing that might have been most helpful for me would have been the need for NMT to show financial damage resulting from what I said.”

Hermitage: “I am not sure any. The Act and most media attention focuses on publications by academics and scientists and not people like me i.e. the normal man on the street.”

How effective will the Act be in tackling trivial claims?

Wilmshurst: “I am not sure whether the act will prevent trivial claims, although I hope it does. I think what determines whether someone can sue you is how much money they can throw at their lawyers to make your life difficult.”

Hermitage: “In my view, the new serious harm threshold will not necessarily deter the wealthy determined to sue.”

What issues remain for the ordinary person defending a claim?

Wilmshurst: “The big issue for ordinary people is costs and that was not addressed in the reforms. It may even get more difficult with the new caps proposed for conditional fee agreements.”

Hermitage: “Costs of course. Defending a Libel action is impossible for most and for many, results in the loss of their home and life savings which in turn impacts on their families.

“A normal person’s assets would not come close to the finance required to defend a libel trial. This is unfair. I was able to secure a defendant contingency fee agreement for representation by Carter Ruck consultant Andrew Stephenson and 5RB’s James Price and Jonathan Barnes but such agreements are rare and becoming more so.”

What one piece of advice would you give someone who faces a defamation claim?

Wilmshurst: “I would tell them how costly it is, even if they win, so they must decide for themselves whether they want to fight and are able to do so. For me, if faced with this again, I guess it would depend how important the issue was. If it were unimportant, it would be wise to back down. However, if there is an important moral principle or lives might be affected by backing down, I would fight it again.”

Hermitage: “This is a difficult question as all cases are different. I could not even advice compromise. Reginald Mengi stated his pre-action costs to be £298,000, whilst mine were £29,000, so compromise for me and many is simply not an option.

“Perhaps my advice would be, do what you have to do to secure a legal team that believes in you, acts and commits. Above all, if you are certain that what you have said is true, believe in yourself. It’s a tough road ahead.”

The Defamation Act

• The Defamation Act 2013 contains a hurdle for claimants “the serious harm” test. Prior to this defendants had the full “burden of proof.” Businesses have to now show “serious financial loss.”
• There is a single publication rule: especially helpful to online publishers, the limitation period for a claim is a year from first publication; no longer each time an article is downloaded, which made the possibility of action against online publishers indefinite.
• The Act has a clause to tackle ‘libel tourism’, ensuring that England and Wales is the most appropriate jurisdiction to hear claims.
• Peer reviewed scientific and academic journals (electronic or otherwise) have been extended the defence of privilege

This interview originally appeared in The Lawyer and is reproduced with permission and thanks

SAS Collusion in Operation Bluestar: Do British Sikhs Face an Identity Crisis?

There is an identity crisis developing amongst Britain’s 423,000 strong Sikh communities, after revelations that Margaret Thatcher’s government aided and abetted Indira Gandhi’s 1984 massacre of Sikhs in their holiest shrine, the Golden Temple. Headlines like “Britain 'backstabbed' Sikhs by advising India on 1984 Golden Temple raid”, “India Golden Temple: UK investigates 'SAS link' to attack” and “Margaret Thatcher and the Golden Temple: will British Sikhs ever vote Tory again?” suggest 2014 will mark a period of deep reflection and soul searching for those who prior to these revelations, had happily identified themselves as British.

2014 marks the 30^th anniversary of those slain in the Golden Temple and the Delhi anti-Sikh pogroms, which erupted following Indira Gandhi’s assassination, an act of retribution by her Sikh bodyguards, in response to the Indian army assault on the Golden Temple, codenamed Operation Bluestar. It was designed to flush out Sikh militants, taking place on the martyrdom day of Guru Arjun, Sikhism’s fifth Guru, an occasion when thousands of pilgrims were worshipping at the shrine.

The White Paper published by the Indian government, listed the casualties at 493. However, Mark Tully and Satish Jacob, in their book Amritsar Mrs Gandhi’s Last Battle suggest the figure leave 1,600 unaccounted for, based on conservative estimates of pilgrims in Amritsar. The surviving victims and families of Bluestar and the Delhi anti-Sikh pogroms have since been fighting for justice, with little sign of success. Congress party politicians, who led criminal mobs in Delhi marking Sikh households via electoral registers, inciting murder, rape and mayhem against innocent Sikhs, walk free men despite 10 inquiries. Amnesty have referred to the episode in India’s history as a ‘national disgrace.’ On the 18^th of June 1984, Indarjit Singh (Now Lord Singh of Wimbledon) in a Guardian article titled “Gandhi - Speak That Cloaks the Murderous Truth” wrote:

“The massacre in Amritsar of perhaps as many as 2,000 mostly unarmed and innocent Sikh men, women, and children - "terrorists" - easily outdoes in barbarity and outrage the 1919 shooting at Jallianwala Bagh where 379 people were killed by General Dyer. The killings by General Dyer, were in an open park, the slaughter at the Golden Temple was in the holiest of holy Sikh shrines.”

Scottish anthropologist, Dr Joyce J.M Pettigrew in her book The Sikhs of Punjab: Unheard Voices of State and Guerilla Violence, described the motives behind Bluestar:

“The army went into Darbar Sahib [the Golden Temple complex] not to eliminate a political figure or a political movement but to suppress the culture of a people, to attack their heart, to strike a blow at their spirit and self-confidence.’

Eyewitnesses, like Ranbir Kaur, a Schoolteacher, saw the murder of 150 people, who had their hands tied behind their back, with their turbans. Bluestar is forever etched in the psyche of Sikhs around the globe.

Journalist Phil Miller published the revelations of the SAS-India link on his blog Stop Deportations. The papers released under the 30-year rule, indicate Thatcher’s government gave approval for the SAS to advise India on plans “for the removal of Sikh dissidents from the Golden Temple.” The correspondence was typed four months prior to the assault; indicating storming of the Temple was not a last resort as maintained by Indian authorities, but a premeditated military operation. It was revealed an SAS officer had visited India and drew up a plan, which was approved by Mrs Gandhi. Notably, letters released reveal the government was worried about “increased tension in the Indian community here, particularly if knowledge of SAS involvement became public.” Miller told a Sikh television channel further documents would be released later this year.

Now the cat’s out of the bag, a number of MPs have called for full disclosure. An Early Day Motion on Amritsar has been signed by 23 MP’s and the Prime Minister immediately asked the Cabinet Office to open an inquiry, which is scheduled to report imminently. In a letter to MP Tom Watson last week, the Cabinet secretary, Sir Jeremy Heywood confirms, “my findings will be made public". Transparency and nothing short of the full truth will go some way in assuaging the sense of disbelief amongst British Sikhs. What was Britain’s level of involvement in making Sikhism’s holiest shrine into a battlefield? Was this anything to do with the Westland helicopter deal as suggested during Prime Minister’s questions?Does UK PLC take a precedent over loyalty to the Crown and human rights? These are just some of the very many questions, being asked by Mr. Singh and Mrs. Kaur in homes, gurdwaras and workplaces up and down the country.

Last week Slough MP Fiona Mactaggart revealed her predecessor John Watts was informed by the government soon after the 84 massacre, that the UK did not have any discussion with India on the matter. Mactaggart, who has a significant number of Sikhs in her East Berkshire constituency said:

“I want an explanation of the reply to my predecessor as MP for Slough which looks as if it is untrue. It is critical to the functioning of parliamentary democracy that MPs are told the truth.”

This year Sikhs will be also joining the nation in commemorating the centenary of the First World War, where they served disproportionately for the British Indian Army. The community is proud of the sacrifice of their forefathers and their contribution to Britain. 20% of the British Indian army was made up of Sikhs, although they formed only 2% of India’s population. From the period of the famous Sepoy Mutiny, through to the battlefields of the Great Wars and in peacetime standing guard at the gates of Buckingham Palace, Sikhs have consistently proven loyal servants to the Crown, earning 14 Victoria Crosses. The Sikh soldier, with his neatly tied turban, beard and pristine military uniform has been romanticized in films like the English Patient. In the last two World Wars, 83,005 turbaned Sikhs were killed and 109,045 wounded. In modern Britain, Sikhs are reported to have the highest home ownership amongst faith groupsand in spite of increased racism post 9/11, have continued to progress in many fields from politics, media, sports, the legal profession, medicine and healthcare to name a few. They are very much part of the integrated cultural mosaic of our country.

Once the facts of Sir Jeremy Heywood’s inquiry are made public, it’s possible that further evidence of complicity may be uncovered. Opposition Politicians have called for a statement in the House of Commons and Sikh groups are pushing for a full independent inquiry. Some anticipate the government will give a half-hearted apology and touch the issue into the long grass, lets hope not. Whatever the outcome, it would be befitting of the Prime Minister to give Sikhs in Britain and across the world an unreserved apology. More than 60 years after Sikhs gave their lives for Britain ensuring the collapse of the Third Reich and putting an end to Nazi Germany, they will be questioning what it means to be British. If it means recognising the truth, taking the moral high ground on human rights and justice, whilst holding those in power accountable for their actions, then it’s not a difficult decision to make.

WARRIOR SAINTS: FOUR HUNDRED YEARS OF SIKH MILITARY HISTORY (VOLUME 1)

                                                Front Cover – Warrior Saints: Four Centuries of Sikh Military History Vol 1
                        
The first edition of Warrior Saints: Three Centuries of the Sikh Military Tradition, published in 1999 was a monumental success. It was launched after a related exhibition, The Art of the Sikh Kingdoms shown in the Victoria and Albert (V&A) Museum, in London. Like other British Sikhs, It was the first time I’d been able to fathom, through the power of image, eyewitness accounts and photography the magnificent military heritage of my forefathers.  Let me be clear Warrior Saints was unprecedented: It brought childhood stories of Sikh chivalry narrated by my late grandparents to life. Regrettably I gave my copy away and was unable to procure another version until now. Nearly fourteen years on, the newly revised edition published by Kashi House (based over two volumes), is redolent with the ‘warrior ethos’ of the first, but brimming with lots of new revelations and this edition offers ninety illustrations. Reading this volume makes the reader contemplate some important questions. What was it that gave Sikhs a stoical constitution to fight tyranny against the odds? How is the transformation of Sikhism into the ‘sword arm’ of India relevant in the context of modernity? 

This book takes you on a journey beginning with the origins of Sikhism from Guru Nanak to Gobind Singh, to the cosmopolitan empire of the wily one-eyed Maharaja Ranjit Singh, through to the treacherous Anglo-Sikh wars, leading to the eventual annexation of the Punjab. The first thing to point out cannot be discovered in the book.  Many of the researchers, enthusiasts and writers at Kashi House who have worked tirelessly on this volume, have sacrificed their professional careers in doing so. In previous incarnations, some have worked for big auditors whilst others have served Parliamentarians. I find this instantly humbling, giving the work an entirely new perspective. The geeks amongst us will have immediately picked up on the fact that the latest offering has been retitled, providing readers with another century of history – also Sikh Military ‘Tradition’ has been changed to Sikh Military ‘History.’

This is down to the fact that the earlier Gurus have now been covered in much more detail, highlighting for example Guru Nanak’s stand against Islamism and skillfully weaving this narrative into the subsequent militarisation of the fledgling community by later Gurus. One of the most startling images, which for me is both equally inspirational and macabre is titled: ‘Indomitable Khalsa: Sikhs Clash With The Mughal Army.’ Here we see soldiers of Guru Gobind Singh picking up their decapitated heads in the frenzy of battle, as a last act of defiance against the unrelenting enemy. The image epitomises the unflinching self-belief in standing up for righteousness and of course represents the ultimate sacrifice, martyrdom. The portrayal here of resolute opposition to tyranny will no doubt resonate amongst many, Sikhs and non-Sikhs alike.

There’s a wonderful account of Baghel Singh’s unopposed marched to Delhi in 1783, gaining a settlement with the Mughal emperor Shah Alam II. Here we learn of how the emperor’s wives (begams) intrigued with Sikh women, arrange an introduction. According to accounts, the countenance of some Sikh women was not dissimilar to the Nihangs (coming from the Persian word crocodile) or warriors. The authors tell us ‘Their appearance and masculine demeanor left the begams astounded.’ For me, this is the first revelation, when the authors talk of Warrior Saints they are not just referring to men. Adopting hawkish habits under persecution was ubiquitous amongst the sexes, women often being the backbone of the Khalsa or brotherhood of the pure.

What I really enjoyed was the detailed historical accounts that illuminate otherwise obscure facets of history. For example Ranjit Singh’s passage from boy to ruler was far from straightforward. He survived an assassination attempt at his father’s funeral, thanks to the intervention of an influential descendant of Guru Nanak, Sahib Singh Bedi. Through the eyewitness accounts of Fakir Aziz-ud-din, Ranjit Singh’s foreign minister, we learn of the lack of reverence Phula Singh, the mighty Akali (timeless) warrior, had for the Maharaja, when he shouts from his balcony ‘O you one-eyed man, who gave you that buffalo to ride on?’ making reference to the Maharaja’s elephant passage under his balcony. Only to hear the humble retort ‘your honor it’s a gift from you.’ What’s fascinating is the way in which these legendary personalities are brought to life. You get a palpable sense of the pugnacious demeanor of Phula Singh, whilst getting a feel for the politically astute nature of Ranjit Singh, who needed the unruly Akali-Nihungs as elite troops for the Empire’s most dangerous military expeditions. Phula Singh’s heroic death in the face of insurmountable odds is also dramatically captured in verse.

Something else that stood out was a magnificent painting of the renowned General Hari Singh ‘Nalwa’ on an elephant with his army in the Punjab Hills. We learn about how he first meets Ranjit Singh, the reason he was given the epithet ‘Nalwa’ and how he spent years subduing the intractable Pashtuns, whilst tackling the jihadist Sayyid Ahmed Shah. The authors inform of us of how Hari Singh remarkably fought a tiger bare handed. Needless to say, it’s hard for many of us to imagine a man wrestling a tiger, overpowering the big cat, then killing it. The closest I can get to this is in the movie Gladiator – but even Russell Crowe manages to avoid such a mauling encounter within the walls of the Coliseum. Remarkably, we also learn of European soldiers, some mercenaries, who took employment in Ranjit Singh’s army. Images of Alexander Haughton Campbell Gardner the Scottish-American ‘Akali’ in Sikh regalia stand out, but other notable historical characters include General Jean Francois Allard (a former solider in Napolean’s army) and the Italian Jean Baptiste Ventura. You get a feel of the cosmopolitan nature of the Sikh empire, as well as its equal opportunities employment policy.

As with all Empires, the emergence and rise are inevitably followed by decay, decline and eventual downfall. The authors detail the strategic importance of Ranjit’s Empire, a convenient buffer between British and Afghan interests, and the eventual betrayal from within, at critical moments during the Anglo-Sikh wars. What was poignant was the correspondence between Lord Hardinge (the Governor of India) and the response from the British Prime Minister Sir Robert Peel. The British had come close to defeat during the battle of Ferozeshah.

‘Your loss has been very severe. It demonstrates the extent of the danger, and the necessity for unparalleled exertion. We are astonished at the numbers, the power of combination, the skill and courage of the enemy.’

On a recent interview on BBC Asian Network, one of the authors Parmjit Singh, describes Warrior Saints as an “epic story” and “far grittier” than the original. He summarised with the headline “Victorians subvert the world’s youngest religion.” Indeed, the book delves into British exploits in the Indian subcontinent, in the spirit of such books as Soldier Sahibs written by Indian born historian Charles Allen. For me, it embodies much more. This work not only champions Sikh history, it also adeptly avoids getting drawn into any messy political controversies. For example at no point are there parallels drawn between the historic battles against Islamic totalitarianism or jihadists, to the clash of civilisations we now see made reference to in the modern world. Nor do we see a bemoaning reflection of how the British usurped the Sikh Kingdoms through guile and treachery amongst Sikh ranks. Warrior Saints is quintessentially a wonderful preservation of a rich heritage and celebration of a proud military tradition, spanning four centuries. We learn how ordinary people achieved extra-ordinary things and how some within a persecuted nation, subjugated by foreign invaders, meteorically emerged from saddle to sovereignty.

Hardeep Singh is a freelance journalist and broadcaster and the Press Secretary for the Network of Sikh Organisations.

THE GOLDEN TEMPLE OF AMRITSAR-REFLECTIONS OF THE PAST (1808-1959)

The authors of Warrior Saints, Siques Tigers and Thieves and In the Masters Presence bring us The Golden Temple of Amritsar, reflections of the past (1808-1959). Hardeep Singh reviews the work, launched following an eponymous exhibition in SOAS in 2011, which is reported to have attracted over 22,000 visitors.

What do a chivalrous British Artillery officer, an incompetent one-legged spy, an Anglican missionary imbued with religious fervor and an American actor with an interest in eastern philosophy all from a bygone age, share in common? Well, over the last century, these distinguished men along with others from variegated professions had the opportunity to journal their visit to the Golden Temple in Amritsar, the holiest shrine of the adherents of Sikhism.The Golden Temple of Amritsar uses these eyewitness accounts along with an incredible collection of 500 images to illustrate the symbolic architecture, ambience, history and the spiritual commodity of the ‘Jerusalem of the Sikhs’.

The cover is the first thing that is unique about the latest offering from publishers Kashi House. It’s certainly a showpiece that deserves display, unlike items that end up accumulating dust on the bookshelf. The cover is white with an embossed golden pattern around the peripheries, which is derived from Arabic, Persian and Indo-Tibetan designs from the Golden Temple itself. The design along with the four entrances of the Temple, signify a metaphor for a casteless society. The inner cover contains a detailed map of the Golden Temple complex, along with a key. To glean most reward, the reader needs to cross reference numbers juxtaposed to images, helping identify the specific location where an image was taken by the artist/photographer. Although this is innovative, at first it’s far from straightforward and can be laborious. This however is where the faultfinding stops.

Once inside, like the physicist Dr. Sam Beckett in the hit American television series Quantum Leap, the reader is transported back in time into the sanctum sanctorum of Amritsar, the city of immortality. The carefully selected independent accounts are both critical and complementary; providing a neutral view, refreshingly free of any hint of sanctimony. By way of illustration, The Reverend James Colley refers to the Akali Nihungs or warrior priests as ‘frantic demoniacs’ and ‘it is very dangerous to go near them’. Although his fear of Akalis is palpable, he later unwittingly highlights the ecumenical principles of Sikhism when he asserts 'The Seeks [sic] will admit anyone into their religion.' The reader gets a measure of Sikh military prowess coupled with a sense of teachings, which recognise the whole of humanity as one. 

As they walk barefooted along the marble causeway making their way to the bridge to the inner temple, the visitors journal a range of sights, sounds and experiences. The continuous singing of melodious hymns, reading of the Guru Granth (Sikh Scriptures), the incessant influx of pilgrims of all hues and the shimmering waters of the tank of immortality feature in many an account.  In the words of one eyewitness: At no time, in no place, have I felt quite so ‘out of this world.’

Moreover, each individual account of the Golden Temple contains a treasure trove of history. The foresight of Guru Ram Das, The miraculous story of Baba Atul, the unparalleled bravery of Sukha and Mehtab Singh, the plundering invasions by the Afghan King Abdali, the macabre martyrdom of Baba Deep Singh, the tolerance of the Emperor Akbar and the years of patronage under the wily one eyed Maharaja Ranjit Singh, are all explored in the narratives. Amritsar’s significance as a historic trade hub for shawls and carpets comes across poignantly; Europeans being amongst the beneficiaries of exports from the prosperous holy city.

Like their debut Warrior Saints and subsequent titles, the images selected by the authors, the watercolors and drawings in the volume are spectacular. One of my favorites is an early colour image from 1914 of a group of Tibetan Buddhists under the balcony of a bunga or residence within the Golden Temple precinct. Another by the same French photographer shows a Sikh florist sitting on the patterned marble forecourt, supplying devotees with bright marigolds from a large wreath basket. These along with images of formidableAkali Nihungs posing with wooden clubs and baby-faced schoolboys flanked by their teachers beside the holy tank, provide a vivid portrayal of a glorious past, in a glorious city. The Golden Temple of Amritsar is more of an experience than a book, as well as a pioneering venture into the preservation of Sikh history.

In the words of one of the eyewitnesses, Lew Ayres, an American Actor:

The Sikhs were strong indeed in those days. And they have continued to be a sturdy group of people, proud of their democratic ways. There must have long been an element in priest-ridden India that hungered for an organization which championed the things that the Sikhs now stand for. The spiritual cleanliness, simplicity, and wholesomeness of the faith is remarkably visible. 

Hardeep Singh is a freelance journalist and broadcaster and the Press Secretary for the Network of Sikh Organisations   

SIKHS CONTINUE FACING THE NEGATIVE REBOUND OF ISLAMISM

The hate fueled Neo-Nazi Wade Michael Page, who killed six people and critically wounded three at a Sikh Gurdwara (temple) in Oak Creek, Wisconsin earlier this month is likely to have thought his victims were Muslims.

Long beards and turbans often cause Sikhs to be mistaken for members of the Muslim community. In the wake of 9/11 the first person murdered in a series of retaliatory attacks was a Sikh, Mesa gas station owner Balbir Singh Sodhi. On arrest his murderer, Frank Roque was reported to have told authorities “I am a patriot.”Wisconsin is just the latest case of bigotry and violence directed at the Sikhs who have by and large suffered a backlash in silence.

The Wisconsin massacre highlights an ongoing struggle faced by practitioners of the world’s fifth largest faith: Ignorance about Sikhs and their identity is propagated by the misconception that their turbans and beards equate to the attire of jihadists who want to annihilate western civilization. Sikh human rights groups have reported a rise in bias attacks since September 11. The Washington-based Sikh Coalition has reported more than 700 incidents in the U.S. since 9/11, which advocates blame on anti-Islamic sentiment.

When the US the presidential candidate Mitt Romney gave condolences to the friends and families of those mercilessly gunned down in Wisconsin, he inadvertently made reference to ‘Sheikhs’.  A day after the massacre, the head of the US Air Force Academy Lt. Gen. Michael Gould, superintendent of the Colorado Springs military school, a highly educated official, confused Sikhs with Muslims, whilst addressing his subordinates. He referred to the killings having taken place in a “Sikh Mosque”.These two high profile gaffes highlight an underlying problem.

Here in Britain, Sikhs have largely avoided a backlash equal to the tumult seen across the Atlantic. Largely thanks to the rich Anglo-Sikh military tradition spawned after the sepoy mutiny (1857), work of organisations such as the Interfaith-Network and the presence of prominent Sikhs in the public eye. There is no doubt firearm laws in Britain are an important factor.

Sikhs in Britain, unlike those in the US are very much embedded into the British cultural mosaic. In an episode of the 1980’s sitcom Only Fools and Horses, an angry Sikh customer reprimands the Trotters, after “Del Boy” sells him some dodgy paint. When Del sees Mr. Singh on a moped without a crash helmet, he announces his latest invention: ‘Trotters crash Turbans.’

Notwithstanding, a Sikh Temple in Kent was firebombed after the London bombings and low-level harassment such as the jibes “Taliban” or “Bin Laden” are commonplace. Worse still, some have been violently attacked.

As far as world religions go, Sikhism is the new kid on the block, founded in 1469 in Punjab, India. Sikhism is monotheistic, believing in the equality of all of mankind. This isn’t just lip service, go to any Gurdwara anywhere in the world and you can get a free vegetarian meal or langar. The founder Guru Nanak, the first of 10 spiritual leaders, rejected the Hindu caste system and discrimination against women by India’s Muslim rulers, in favor of a universal brotherhood and equality for all. Sikh teachings explicitly state, "recognise the human race as one." The tenth Guru, Gobind Singh in the face Islamist bigotry, established the Khalsa or brotherhood of the pure. Part spiritual part self-defense, those men baptised into this military fraternity were named Singh or lion and women Kaur or princess.

This month saw the murder of yet another Sikh man in Oak Creek, Wisconsin. News of the latest murder came when Police in Elk Grove, California, announced they were looking for possible links between temple shooting and murder of two elderly Sikhs last year. There is hope on the horizon: members of the US House of Representatives introduced a resolution condemning hate crimes against Sikh Americans, supporting the community's demand that the Federal Bureau of Investigation (FBI) track such crimes. Sikhs worldwide were encouraged when the Whitehouse lowered its flag half-mast. In another unprecedented development the First Lady Michelle Obama visited families of Sikh worshippers who were killed or injured.

While Sikhs remember those slain in Wisconsin, there is a need for the community to look outward, not just inward. It’s incumbent to reach out to the families of those murdered and injured in the ‘Batman’ Colorado shooting spree and more recently, victims in New York. In Oak Creek a single bullet hole remains in the temple. Whilst reminding us of those murdered, the sign below it equally epitomizes Sikh teachings “we are all one.”

Hardeep Singh is a freelance journalist and broadcaster, Press Secretary for the Network of Sikh Organisations

[the article was originally published in the Sikh Messenger]