The First priority recognised, after living amongst Sikhs of Diaspora for more than fifteen years, is how to raise our children with Sikh Faith in tact. Sikhs, by custom and habit, are an independent people who do not prefer to live in compact clusters. For the sake of better opportunities in life, taking any (and every) risk has been an ingredient of their culture and character. How to handle the situation in such an atmosphere of indifference and apparent ignorance is the moot point for the consideration of Sikh intellectuals who can and are willing to spare time for Nishkaam Seva of Sikh Panth, after running normal course of their professional careers. The problems identified for favor of consideration are most important in respect of theological matters.The next step will be related to development of strategies regarding implementation of important decisions, which would be taken after evaluation of merits of these statements of agenda. These decisions would be crucial in the context of future of Sikhism in these diverse civilizations around the globe. In the history of human societies there is constant struggle for the survival of those who have the will and courage to be the fittest people, especially the minorities. This important ideal and lofty goal is to be kept insight by the theological psyche of Sikh intellectual leadership in India and abroad.

The following Five Items have been identified for consideration and acting upon in order to classical ideals and aspirations of Sikhs in the diaspora as well as in India.

Firstly, the text of Sri Guru Granth Sahib [SGGS] is in classical Punjabi with a lot of terminology assimilated from other languages such as Arabic, Persian, Sanskrit, etc. as well as terminology used in other old religions of the world. Besides, at the time of recording of "Dhur kee Baani" by Sikh Gurus and Bhagats, most of the symbols for modern phonetics had not been adequately developed. Though, through the process of padsheid in late thirties of twentieth century, the words have been separated, yet the phonetics of the words are dependent on the context in which the word has been used in SGGS. For instance, the word, glw can mean different things at different places with different pronunciation in Gurbaani. The examples are furnished by; g`lW, gLw, glw {Gurbaani Pronunciation by Kirpal Singh Bhatinda, Spokesman, February (Monthly), 2005, p 37}.

The suggested solution of this problem is production and publication of a Guide Book for pronunciation of such terms where ever these occur in SGGS which people can buy, if they want to read Gurbaani correctly at home or in the Gurudwara, all over the world.

Secondly, the English translations of SGGS are no doubt available but these do not meet the needs of devotees who want to read it as Sikhs. These translations suffer from, at least, two drawbacks which are discussed below.

First defect is due to the authors who had English as their SECOND language and they could not grasp the significance of allegories, idoms, metaphors, similes etc. used in Gurbaani. Every scholar of linguistics and literature knows that any idiom, metaphor etc. of One language cannot be easily and adequately translated into the Other language. The instances of such errors and misrepresentations are numerous which are mentioned in various publications, reported in the Journals [Abstracts of Sikh Studies, April-June 2005 / 537 NS; [Editorial & pp 27 & 31}; The Sikh Virsa, October, 2004; p 55].

The absence of CORE words of terminology of SGGS makes these translations as futile efforts for Sikh Children in the Diaspora. For instance, the use of words such as God, Lord or Almighty for Akaalpurkh or Akaalmoort is a blatant violation of sense and purpose of these words in Gurbaani. McLeod {Sikhs: History, Culture and Religion, Columbia University, 1989} has emphasized that the CORE words of SGGS cannot be translated by a single word into any other language. He has used these CORE words as such and given the meanings and sense in the glossary at the end. This retains and respects the beauty and sanctity of use of these words in SGGS with emphasis on the sense and purpose of their use by Sikh Gurus. For instance, the word Amrit has been used in an entirely different sense by Sikh Gurus in SGGS (about 700 times). Besides, it has been used in old meanings of other religions, too. The Sikh translators were unaware of the depth and sense of purpose in which Sikh Gurus have used it. This is evident from their translation of Amrit as Ambrosia or Nectar which, not only looks ridiculous but is a sad story on Sikh scholarship.

Suggested solution is to retain Core words of SGGS as such during translation into English or any other language and explain the sense and purpose of its use in the glossary or footnote. This will serve another purpose also. In the near future, the translation of SGGS and Gurbaani is likely to be undertaken in other languages of the world since Sikhs are, at present, residing in more than Sixty countries of the world. The retention of Core words during translation of SGGS would maintain an invisible link amongst Sikhs of different countries, cultures and languages. This emotional, ethnical and theological link will offer opportunities for matrimonial alliances as well as a sense of common Fatherhood, besides, an abidng love for the pristine language of SGGS.

Thirdly, The acceptance of aforementioned Two item of this agenda would entail the production of literature in English for children in the diaspora such as history books and stories Books related to life of Sikh Gurus and Sikh Shaheeds who inspired younger generations of Sikhs by their courage, commitment and devotion to faith. Most of the educational material so far produced is in the Indian cultural frame which may not be in a suitable language and idiom etc. for Sikh children, born and brought up in the diaspora. This may not attract and interact well with the inquisitive and intellegent young Sikh minds who are vitally essential for infusing fresh blood in the religious scholarship of Sikhs. The main purpose is the use of modern language, with the core words of AGGS intact, for the interpretation of Sikh scripture.

The suggested solution is involvement of young educated Sikhs in the diaspora in this undertaking of production of literature on Sikhism by using their skills and mastery of English language during the vetting process. For this purpose, Joint sessions must be held for the understanding of what is to be published as genuine Sikh literature later on. This will involve holding of meetings at zonal level to ensure participation of young and intelligent Sikhs whose commitment and support is essential for the production of such a literature of high quality and competent calibre. People of other faiths can learn and easily understand the philosophy of Sikhism.There are a few examples of Converts to Sikhism from European stock who read about Sikhism and understood it before choosing Sikhism as their faith for life.

Fourthly, the propogation and promotion of Sikh faith amongst young Sikhs, youth camps of all ages (Children from age 8 to adults of age 18 years) are to be held annually during summer vacations. Standardization of course material and its publication must be entrusted to a Central Institute of Sikh Studies in USA, an autonomous body. It should be supervised by a Trust run by Sikh Scholars (Nishkam Sevaks) which is necessary and crucial for maintenance of continuity and its independence from politics of all hues and hypocrisy. The Trustees of Central Institue of Sikh Studies can take help from other competent Sikhs who are still engaged in activities of their professional lives, if and when necessary. The influence of Sikh politics of all kinds on Sikh theology must be curbed in pursuance of goals of Sikhism in the diaspora and India. The dialogue and discussion amongst Sikh students and scholars must be encouraged under the umbrella of discipline and commitment to Sikh ideals. Acrimony and uncivilized language practised in Indian atmosphere and culture must be kept at bay if Sikhs want to earn respect and acceptance in these diverse societies, they have chosen to live with their children. Most of the odd cultural values, including edges of human behavior, may disappear during the process of adjustment and acculturation of first and second generation of immigrants. But every effort must be made to learn the language of tolerance and decency which is absent in the homes of most of the first generation Sikh immigrants.

Fifth, The availability of trained Preachers and Granthis in English speaking countries is scarce due to the demands and dictates of older generation of Sikhs who migrated from India or Africa with their mother tongue as Panjabi or Hindi.The children born and brought up in the diaspora do not understand gurbaani in Panjabi or Hindi which keeps them away from the center of stage of Sikhism. Moreover, there are plenty of examples of self-converted Sikhs from European stock who read gurbaani initially in English and later on chose to learn gurbaani in Panjabi for their intellectual satisfaction. Max Muller (1823-1900) translated 50 books with the help of his collaborators into English; "Sacred Books of the Eastern Philosophy" which are available to anyone who wants to study these religions without going through the process of learning of each and every language in which these were originally written. Sikh children can communicate with children who are practising other religions through the medium of English only if Sikhs want to share knowledge of gurbaani with people of other faiths in the diaspora. Thus for training of Preachers and Granthis of Sikhism, a Central Institute of Sikhs Studies should cater to the needs of Sikhs all over the world.

This Institute would be comparable to a Christian Seminary in USA, where production of literature in English on Sikhism as well as other languages can be achieved. Besides, teaching of Sikhism to Preachers and Granthis as well as holding of Camps for Sikh youth can be achieved. Seminars on topics related to Sikh religion or Interfaith dialogues can also be organised in such an Institute.

This institute would be looking after the needs and demands of entire North America, if not whole of the world. It can also act as an epicenter for the spread of message of Sikhism in non-English speaking countries since Sikh literature once produced in English can easily be translated into other languages of the world. For this purpose the resources of the Language Departments of the Universities of Canada and USA, for seeking the help of Language experts, can be utilized for the translation of AGGS from English into other languages. Voluntary help from Sikh professionals who have been working in these Universites as well as those associated with this proposed institute will be associated with the vetting process of such a literature to ensure its accuracy and legitimacy.

This thesis is primarily addressed to Sikh Scholars, living in North America. The main object is to invite their comments and suggestion in order to achieve the main objectives listed in it. These objectives are dictated by the history of migration of Sikhs to North America & Panama. We don't find a single person out of the progeny of those migrants to day who is in Sikh Sarup and /or practising Sikh Faith to day. Prof. Santyana, a philosopher & historian wrote "those who do not care to read history repeat it". Those who are busy in their daily routine of earning their livelihood and maintenance of home and hearth, need not be disappointed that none is concerned about them and their children in the diaspora. They are required to spare a few moments to read this letter and feel assured that the interests of their progeny as Sikhs are going to be looked after by their elder sisters and brothers who are ready to devote their time and energy in pursuit of mission of Sikhism in North America and else where. Only their active participation, moral and financial support, courage and commitment, alongwith continued interest in the activities of such Central Institute of Sikh Studies can guarantee its success.