In writing a review of Latter-day Sikh by James Goldberg and Nicole Wilkes Goldberg I was being self-indulgent. I am a Latter-day Saint and apparently an expert on Sikhi- well an expert in the sense that I write and teach about it… a lot. I’m often asked to speak to Latter-day Saint college students about my work in inter-faith, and invariably I’m asked which is the faith I have learned most from, outside of my own. Often, they are surprised when I say Sikhi; although it is the fourth largest religion in the UK according to the 2021 Census, it can often be overlooked within the USA. Take, for example, Stephen Prothero’s exploration of the “eight rival religions that run the world’ God Is Not One, and you won’t find Sikhi mentioned. Latter-day Sikhwas therefore a book that promised much to my sensibilities, but I have to admit I was worried. Sometimes when I encounter people speak about religions outside of their own it is in a way that is simplistic and possibly paternalistic. James and Nicole assuaged this worry almost from the first page. I guess I shouldn’t have been surprised; I have known James online for a few years, and his writing for a lot longer; we even finally met recently when he came to a paper I was presenting at a conference in Provo.
In the Prologue and in the first four chapters especially, the authors speak about what Sikhi is and also Gurcharan’s lived experience of Sikhi in Punjab and also when he moves to the United States. It is described in a way that is evocative and authentic. I think about my Sikh friends, especially a man called Sukhbir, who would offer a similar tale in his life in India and then moving to England. For Sikhs outside of Punjab in the mid to late twentieth century there was the tension between the rich and important heritage of India, and their new life in the West. Reading Gurcharan’s experiences, the reader is transported, and we are able to see the clash of cultures, and the many obstacles and opportunities that immigrants face.
One of my ‘bug-bears’ when people write about religion is the tendency to view the experience of others through a Christian lens. In their description of Gurcharan’s Amrit Sanskar, James and Nicole present it with nuance and reverence. This important rite within a Khalsa Sikh’s life is not reduced to a ‘Sikh baptism’ not is he a ‘baptised Sikh.’ You may feel as though I’m creating a straw man to highlight the book’s positive aspects- but in many news outlets around the world we encounter this religious illiteracy.
As Gurcharan begins his post initiation life, we recognise that Sikhi is not an add on to a person’s life, but it is a person’s life. Just as my discipleship and covenants are an integral part of who I am, Gurcharan’s identity and practice as a Sikh infused every aspect of who he was and what he did. This is my experience of Sikhs; they are often the kindest and calmest people that I know. As they seek to live a life of sewa- selfless service, they show kindness and social justice that I can only stand back in amazement.
As a convert to the Church in my teenage years it was self-evident to me that my lukewarm practice of Christianity prepared me to accept the Gospel and was easily subsumed into my new identity as a more committed disciple of Christ. As I read of Gurcharan’s conversion to Christianity, and more specifically to the Church of Jesus Christ of Latter-day Saints, I realised how his experience was similar to mine, but also differed in many ways. It is easy to suggest how Christianity prepares a person for the Restored Gospel, less so for non-Christian. However, we see that Gurcharan’s conversion was because of his Sikh faith rather than despite it. We read that as he learned the Gospel:
Idea by idea and insight by insight, the new pieces fell into place. To him, the restored gospel drew on divine truths that went beyond the cultures of ancient Israel or modern Latter-day Saints. “I felt that the new doctrine I had learned built upon truth I had already learned through the Sikh teachings I was raised with,” he reflected. The Sikh sense that we are all part of God fit in with Latter-day Saint teachings about humanity’s divine nature. The details were different in important ways, but the core recognition of a spiritual reality in every living being was the same.
God is at work among all peoples. He has inspired many peoples outside of the Abrahamic traditions. As I reflect on my religious heroes, Guru Nanak, the first Guru in human form of Sikhi is one of them. He spoke of there a radical equality, with the spark of Divine within all. The idea of seeing no stranger lies at the heart of my faith, but in learning of this experience it helps me understand my own faith more. If I become self-centred, I forget what it is to live in relationship to God and with others. As I love ‘and see people through the eyes of the Lord then I would love more, forgive more easily, and not be as quick to anger. I will recognize my divine heritage, and in doing so I will be able to overcome any of the feelings of self-centeredness I may have. These thoughts are not anathema to the Gospel, but completely compatible.
However, the struggle within Gurcharan and also what he was ‘giving up’ stands in stark contrast to my own path. Just because he saw it as a natural continuation of his faith, and the right thing to do did not make it easy. I am reminded friends who have converted to Christianity from Islam; the opposition they faced within their own families and communities was immense. In speaking with families of these friends, I step back and realise how I would feel if a loved one were to do the same. Gurcharan’s experiences help me understand a little more what such a change in a person’s life means. I think I can be a little more empathetic and supportive.
Latter-day Sikh doesn’t pull any punches either. The part of the story where Gurcharan’s mixed-race relationship with his future wife, Vilo, is discussed makes uncomfortable reading. It also helps the reader confront how they can support others in standing up for the rights of others.
As we read of Gurcharan’s life as a member of the Church and as a disciple of Christ I am reminded of the words of George Albert Smith: “Keep all the good that you have, and let us bring to you more good, in order that you may be happier and in order that you may be prepared to enter into the presence of our Heavenly Father.”[1] His navigation of a new world was strengthened because of his Sikh background; because of who he was Gurcharan was able to bring so much to his discipleship and service. As I read of his service, I stand back in amazement, much as I suggested earlier, I do with my Sikh friends. To see Gurcharan’s service as a mission president in India, in a way that he was able to be authentic as a Latter-day Sikh is inspirational. Gurcharan is described as someone who came from a ‘minority’ background in the United States, as such he was able to become a border crosser for the missionaries who served in India. Sometimes there can be an assumed cultural superiority on the parts of missionaries, we read of specific examples of how certain practices, even as simple as baking a cake, does not translate into certain circumstances. Using culture classes to help acclimate missionaries was innovative and effective, and one wonders how these could be used to great effect today. Perhaps, what made them most effective was the fact that they came from people with the lived experience and were able to become border-crossers. People conversant in both cultures.
We are promised that “every man shall hear the fulness of the gospel in his own tongue, and in his own language” (D&C 90:11). I think Gurcharan’s experiences show that this includes cultural as well as spoken language.
I think you can tell that I love this book. It is written sensitively and appeals to every aspect of who I am. It serves as one of those ‘border crossers’, in enabling the reader to experience the life of a man that is unique, but also whose stories speak to so many people around the world. It speaks of the courage of a convert, the heritage of a people, the love of a family, and the future of a people. We have much to learn from the lived experiences of ‘others’, and as I read of Gurcharan and Vilo and their family, I was enriched and inspired.
[1] George Albert Smith (1948) Sharing the Gospel with Others. (Preston Nibley, Ed.) Salt Lake City: Deseret Book, 12-13.
jamesdholt.com 