Sikh Jathebandis Opposing Grooming Gangs Deserve Sangat Support

The need for non-discriminatory Sikhi sewa outside Gurdwaras in the current socio-political climate cannot be overstated. Such community engagement with the plural societies we live in provides a sharp contrast against ideologies which are antagonising local communities at a time when there is a sharp swing to right-wing politics.

Wherever they live, Sikhs are readily recognised with appreciation as net-contributors in every field. Sikhi activism educates young Sikhs about what Sikhi is about. Sikhs are praised for their self-discipline at Nagar Kirtans and even at lawful demonstrations. They are generally recognised as law-abiding loyal citizens. Yet, that loyalty is qualified by sovereign Miri-Piri Sikhi principles taught by Sri Guru Granth Sahib as interpreted by Guru lives and Khalsa tradition of sacrifices for justice and freedom.

The rescue of a Sikh girl from the clutches of a grooming gang in Hounslow, by a Sikh jathebandi, Sikh Youth UK, on 11 January 2026, reminds me of such community activism going back decades. This incident continues to make headlines through global mainstream and social media. According to the Sikh Press Association statement, the accused, believed to be in his late 30s, allegedly began grooming the girl when she was around 13.

According to Sikh Youth UK, this was only one of thousands of cases and British Pakistani men have been grooming Sikh girls since at least the 1960s.

The case shows that grooming gangs encouraged by mis-interpreted Islamic religious ideology, are active in the UK. Organisations like the Sikh Awareness Society and Sikh Helpline have documented similar cases dating back to the 1970s. These gangs often target girls between the ages of 11 and 16. In 2025 June, a damning report by Baroness Louise Casey, exposed decades of institutional failure.

Young Sikh boys and girls have been targeted by aggressive conversion tactics, especially by Islamic activism, at universities over the decades. It was at that time that late Sardar Gurbachan Singh Sidhu invited me co-author Sikh Religion and Islam with him following an earlier study, Sikh Religion and Christianity (see links at footnote). The studies, especially Sikh Religion and Islam, were very well received by Sikh diaspora. It is necessary to educate our next generations about the true position of these Abrahamic religions and Sikhi regarding modern human rights and values. Such efforts to explain Sikh ideology through comparative studies of religion, need to be sustained through field activism. Some Sikh charities have done just that in recent years.

I am also reminded of my earlier acquaintance with real next generation role s like Bhai Ravinder Singh (Ravi) of Khalsa Aid, Bibi Mejinderpal Kaur of United Sikhs and Bhai Mohan Singh of Sikh Awareness Society. Next generation young Sikhs in Sikhi bana have followed in their footsteps.

It is reassuring and a good sign for the global Panth that this type of non-discriminatory Sikh sewa is catching headlines quite regularly. Regrettably, it is only when such sewa makes headlines that Gurdwara managements seem to take notice of their vital community role today. Gurdwaras are the miri-piri centres of the globalised Khalsa Panth and of Sikhi activism. They must use the generous donations by the Sangat in accordance with Sikh tradition and Sikh Reht Maryada guidance under Facets of Sikh Corporate Life (Guru Panth and Section Six of English translation).

By far the larger part of Sangat donations at Gurdwara should go to Sikhi sewa, education and Sarbatt da Bhalaa causes outside Gurdwaras.

Studies:

sikh-religion-and-islam-a-comparative-study-gurbachan-singh-sidhu-gurmukh-singh.pdf

sikh-religion-and-christianity-a-comparative-study-gurbachan-singh-sidhu.pdf

Gurmukh Singh OBE

E-mail: sewauk2005@yahoo.co.uk

https://www.sikhiwiki.org/index.php/Gurmukh_Singh_OBE