The impact of Katrina disaster, perhaps, will not be fully known for a long time. The Chief of FEMA Michael Brown had to quit his post for failing to gauge the trauma endured by besieged population of New Orleans. There were no First Responders to woes and wails of inhabitants. The poor suffered starvation, disease and death in the initial phase of Katrina strike. Images of submerged houses, frightened residents, weeping children reminded me of floods in Punjab, India in September, 1988. I stayed that night in Punjabi University Patiala Guest House for an appointment with Vice Chancellor Joginder Singh Puar the following day. But unfortunately, the entire campus was found submerged in 5-6 feet water by the time it was morning.

As the level was still rising, I walked through water up to my neck to the University gate. Telephone lines, bus and railway services came to a grinding halt. The gush of Ghaggar river and inundated seasonal rivulets tearing down the road that connected Patiala with Chandigarh. Villagers bore the maximum brunt of devastating floods, but in spite of that they were the first responders to thousands of bus passengers caught on their way. They started a community kitchen, gave hot milk to shivering children and guided people through water with long bamboo sticks. I walked on foot with a group of stranded people from Patiala to Rajpura. It became night when we reached the outskirts of Rajpura. The town was under 6-8 feet of water. We had no choice except to look for a shelter somewhere.

Completely soaked, we found a little space in a Gurudwara near GT road that was packed with people of all colors, creeds, castes and religions. Volunteers sprung into action with food, water, and clothes. I am a witness to hundred of buses, cars and trucks on the GT road that night. Villagers from surrounding areas were religiously involved in rushing supplies to women, children, old and young. There was no sign of government help for months to come and villagers’ gesture to the public in trouble remained unappreciated and unrecognized.

Disasters evoke a wave of compassion for the sufferers almost in all communities. People identify with sadness what victims tolerate while braving intimidating conditions. Appeals from agencies like Red Cross are issued to raise funds for entrapped neighborhoods. The pattern of Sikh response in major disasters has encouraged an American to study the support system of their philanthropy. Prof. A Verne Dusenbery of Hamlin University, USA has been granted Fulbright scholarship for studying various aspects of Sikh philanthropy. Darshan Singh Tatla, a known Sikh scholar is providing the needed infrastructural support for this research project. Paradigm of Sikh compassion and concern in disasters has drawn Professor Dusenbery’ notice when the community, in fact, most needs it. He will spend his time in India to further probe the dynamics of Sikh philanthropy.

In the wake of Katrina disaster, Sikhs gathered in Gurudwaras to work out suitable ways to support the victims of nature’s fury. As expected the response was overwhelming. The collection immediately started in the name of American Red Cross. Similarly, Sikhs had reacted to 9/11 mayhem. They contributed liberally to the disaster fund. However, the ignorant chauvinist Frank Silva Roque took his gun early in the morning on 9/15/01, and found it easier to shoot a man named Balbir Singh Sodhi, little realizing that he had responded to the tragedy by paying his donation to the American Red Cross a day before his death. Now Katrina has touched hearts of Sikhs who are coming in large number to pay their part to the rehabilitation of Louisiana’s uprooted, shell-shocked, and traumatized both by the hand of nature ‘red in tooth and claw’ and the hand of man soaked in the blood of New Orleans.

Sardara had paid $100 to Red Cross at Costco without consulting anyone. On Sunday, he went to the Gurdwara, and heard Dr. Gurtej Singh Cheema announcing to liberally donate for Katrina victims. Sardara was again in a bind as he thought his donation at Costco remained unnoticed by the community. He again paid $100 and got a receipt from the Gurdwara. When back home and watching Fox news he noticed names of Jewish, Catholic, Baptists and many other charities displayed in the News coverage. Not seeing any reporting of Sikhs engaged in a philanthropic act, Sardara felt that he wasn’t being represented by his community leaders as a sympathetic American to the cause of disaster victims.

Sardara inquired why Sikhs wouldn’t organize on one platform and collectively contribute to the American Red Cross as a community. Devinder answered that centralizing donations would create an internal power struggle. He argued, “Real Sikhs won’t make a show of their charities. They don’t even get a receipt for their contribution.” Sardara didn’t have much audacity to rebuff Devinder’s pious angle to the issue. However, Sarbjit Kaur entered the discussion and commented, “We all know how we condemned 9/11 attack as a war on innocent people. But how many Americans did know your dedication to the humanity? They still confuse you with Osama Bin Laden. Why shouldn’t we come forward as a community?” Devinder didn’t say a word after that as if he was convinced with what Sarbjit’s had said.

It is true Sikhs can’t bear their heart on their sleeves except to come out in a big number to show their solidarity to a good cause. To die in service of others, upholding highest principles of truth, justice, and sacrifice is what Gurus stood for. It is true that despite many efforts to relate to an average American, they still are object of hatred, bias and ridicule. Sarbjit has become very vocal since she became an object of dislike of the very people whom she holds in due respect. She regrets that the community's love and respect for others still remains unrecognized, and is afraid that their contribution to the disaster will be lost in a dark maze of prejudice, racial bias, and thousands of inappropriate interpretations.

Devinder showed his skepticism as he argued Sikhs were divided into a thousand different groups with equally different interests, how could they work collectively and collaboratively? He declared that it was quite impossible not only in America, but also anywhere in the world. Sarbjit again intervened with references to history. “Do you think the Gurus’ had a smooth ride while carrying on their mission? They had diehard opponents at all points of their journey. But the Gurus were not disappointed by derogatory tones of others. No doubt we have splintered groups, but should we give up all efforts to manage our affairs in our own way?” Sardara was convinced that at least we should continue a dialog, and proposed that Sikhs should have a common front to represent them at the national level.

“Why are we asked to contribute to the same disaster by different groups, societies, organizations and governments? Is it possible to establish a fund that will honor Sikh personalities like Ghania Ji at the global level? Devinder thought it was mere Utopia, just wishful thinking. He raised doubts about making it a reality. Who will work for it? Sardara admitted that it was a hard task but clarified that he was not proposing to eliminate different voices, rather he hoped to chalk out a minimum program on which there could be a consensus.

“The goal is to prepare Sikhs to share a bigger responsibility collectively and collaboratively. I don’t want to involve in Gurdwara politics. If you can give representation to at least one member of each Gurdwara in the proposed Council of the Sikhs of United States of America, you have risen above petty politics. Why can’t all members share different backgrounds, different group allegiances, and different interests for one single purpose and that is to uphold Sikh values as the highest truth and guiding principle? Such a council or the parliament of Gurdwaras may have two sessions in each year at different locations.” Sardara’s idea seemed unreal yet fascinating. Devinder’s skepticism too was not without a reason. However, Sarbjit Kaur’s optimism held some promise in the distant future.