Cultural Unity Sidetracked By Social Media

The Jammu region has always been a place where cultures blended like colors in a painting. People of different religions coexist here like an extended family, sharing diverse languages, arts, and a deep traditional culture that connects everyone. The lively sounds of Dogri folk songs tell ancient stories, while the touching words of Punjabi and Urdu poems move the soul. Real-life tales in Gojri and Pahari come from the hill folk. Jammu's true essence shone through this shared life and culture. From the University of Jammu emerged "Jammuiyat," a meaningful concept representing collective peace, kindness, respect, and strong intercultural bonds. The University of Jammu planned to bring it to life with the event "Jammuiyat: Sahitya–Sanskriti Samagam." Despite its promise, the idea faced fierce criticism and intense social media pressure, leading the University to rename the event.

This change muted what could have been a bolder stand. Jammuiyat sought to reconnect local communities with fading traditions threatened by globalization and smartphone dominance. Endangered languages like Punjabi and Paddari, along with cherished practices such as oral stories from grandmother to grandchild, village folk plays, field songs, and intricate wall or cloth paintings, risked vanishing as youth chased repetitive TV and app stories. The Samagam aimed to counter this as a vibrant platform where teachers, writers, painters, musicians, students, and community members collaborated to preserve heritage and keep local stories relevant. By blending literature, traditions, and youthful energy, Jammuiyat could have ignited pride in Jammu's sense of one big family, emphasizing unity over division.

Had it proceeded under the original name, the event would have helped further to preserve and revive culture through grand gatherings of poets singing of love and land, thinkers posing profound questions, and performers dancing and acting out stories. Thoughtful discussions would have traced the evolution of local arts and customs, ensuring their endurance. Interactive sessions would have further sparked deep genuine exchanges among writers, scholars, artists, and students, turning passive audiences into active participants. Youth, as trendsetters, would have joined conversations under the banner of Jammuiyat on literature, shared history, and sustaining traditions, countering screen-induced isolation with real connections—leaving a lasting social impact on unity and revival.

Basically, Jammuiyat embodied peaceful coexistence—the true spirit of Jammu. In an era when neighbors became strangers, the Samagam under its original banner could have served as a powerful wake-up call, protecting and reinventing local languages and performances. Workshops might have seen children blend Dogri love poems with smartphone videos, hill folk infuse traditional tunes with modern humor, young creators turn Gojri hill songs into short audio clips, and artists merge ancient floral motifs with city lights and digital tools—all preserved in a grand hall. These activities would have documented Jammu's rich cultural history in a new manner and passed it to future generations, fostering widespread pride and innovation.

If the University had resisted pressure and kept "Jammuiyat," it would have signaled a new beginning, like the morning sun, positioning itself as guardian of yesterday's gifts and catalyst for tomorrow's success. The unchanged Sahitya–Sanskriti Samagam would have invited every citizen to nurture vibrant cultural pride extending far beyond the hills, proving Jammuiyat not just a one-time event but a lasting movement. Ancestral traditions could have united people, spark new kind of ideas, and ensured heritage endured for generations—creating the good cultural unity that the people on social media with criticism regrettably sidetracked.

 

Jammu's Sikh Youth Deserve Transformative Learning

If you know someone working in coordination with the Shiromani Gurudwara Prabhandhak Committee (SGPC) or the District Guruduwara Prabhandak Committee (DGPC) in J&K, then this piece will be a good thought-provoking read for you. The Sikh community in Jammu is a vibrant minority of the city's population and holds significant potential. However, it still faces educational hurdles that constrain its growth. For instance, fewer Sikhs from rural areas pursue college education, professional courses, or crack competitive exams compared to their numbers. This happens because families struggle with fees, transport, and a lack of guidance. Moreover, the situation of Sikh people living in urban areas is a little better, but still not something that can set a trajectory for the growth of the Sikh community in the coming decades.

Therefore, this overall situation requires targeted action at the household, community, policy, and advocacy levels for Sikhs in Jammu. By implementing practical steps—starting from scholarships to minority schemes to education mentoring—the entire Sikh community can achieve upliftment. Consequently, this would lead to economic stability, social strength, and lasting pride for coming generations, because education is the surest ladder out of challenges for any community. In Jammu, many Sikh families have backgrounds in transportation, trade, or daily wage labour, and they often aren't aware of modern educational options. Thus, the SGPC and DGPC could have been more effective if they had planned to start "Education Clinics" in local gurdwaras. These clinics would help families learn about different schools and colleges in subject areas like science, commerce, and arts, as well as highlighting eligibility for competitive exams and professional courses.

Furthermore, since SGPC runs professional colleges and universities in Punjab, it can coordinate with DGPC in J&K to take needy and deserving students to those colleges by providing scholarships and free seats—which remain unfilled every year. When Sikh parents are well-informed, they are more likely to invest in their children's education, which can help reduce the number of students dropping out of college—a problem that is common in the community. For example, when families learn that financial help is available through different schemes, they would choose to send their children to do professional courses and coaching, which otherwise cost lakhs of rupees. This small change can create a culture of hope and ambition, making homes places where learning and growth take place. In addition, India's robust system for supporting minority communities offers easy access to various resources. Sikhs are eligible for government-sponsored programs run by the Ministry of Minority Affairs, including scholarships for students before and after matriculation, as well as merit-based financial aid.

In Jammu and Kashmir, Sikhs can also benefit from education loans that help them pursue higher degrees and vocational training in fields like IT, nursing, and entrepreneurship. Despite these opportunities, however, there are not many Sikh students enrolling in these programs. The issue seems to stem from certain so-called 'social leaders' who focus more on improving their social standing and moving into politics rather than helping young Sikhs build a strong educational background. If these government programs are implemented in the Sikh community, they can reduce costs by 30–50% for families who find it difficult to pay for coaching and books. Without this assistance, young people feel that their professional options are limited and prepare to relocate overseas in search of employment as a means of survival.

Therefore, the young administrators in different Guruduwara committees must start to go beyond langar, prayer, and internal affairs management, since gurdwaras must serve as community hubs. Similarly, Sikh Naujwan Sabhas or Sikh youth organisations should take up setting up "education cells" in every local gurdwara in the Jammu region. These “education cells” can raise money through crowdfunding for things like books, laptops, and fees, and help young people start enrolling in college and university courses. Because merely promoting Punjabi as a subject in Jammu won't be beneficial. Instead, the goal should be to increase cultural confidence and reduce alienation, which is the primary cause of the high dropout rate among Sikhs.

Successful models show communities raising lakhs every year—for example, the scholarships offered by the Delhi Sikh Gurdwara Management Committee. This might involve pooling resources for 50–100 children annually in Jammu, establishing a cycle of individualised guidance to turn promise into achievement. In addition, Sikh professionals, including doctors, engineers, military officers, and media specialists, should "adopt" five to ten pupils by providing them with career guidance, exam hints, and internships to help them advance into their chosen industries. To make competitive exam preparation cheap, study circles for NEET, JEE, law admissions, and civil services should be started at 3-4 centrally located gurdwaras in the Jammu district. Research indicates that communities that implement youth mentoring programs find improvements in their young people's confidence and grades of between 50 and 70 per cent. So, why are Sikhs unable to embrace this?

In Jammu, this wide network of ‘clinics’ and ‘cells’ would bring out role models, inspiring youth to aim for other options rather than settle for migration plans as the first and last option. Moreover, those who call themselves ‘community leaders’ should survey 100-200 Sikh families in the Jammu region where youth drop out of college or haven't enrolled in universities due to barriers in educational plans. These steps, if adopted, would yield layered results. In the short term, such scholarships, schemes, and mentoring will lower costs and increase the number of Sikh youths in professional fields. In the long term, as more Sikhs gain access to professional courses and college admissions rise, this will strengthen social bonds and reduce divisions within the community.

Ultimately, the Jammu social system would also benefit from skilled contributions coming in the service and business sectors from the Sikh community, serving the public at large. Uplifting Jammu's Sikhs through education requires unity and persistence, starting at the gurdwara level with SGPC and DGPC coordination by thinking over and above kirtan programs. The rewards will be prosperous families, empowered women, and proud youth. As Guru Nanak Dev Ji taught—knowledge liberates—Jammu's Sikhs, acting now, will not only survive but thrive, inspiring minorities everywhere.

 

Parental Comparisons: An Intergenerational Practice

Exam season is around, and so is the time when parents often compare their children to others, saying things like, "Why can't you score like your cousin?" or "Look at the neighbor's kid who topped the class." Such parents feel that this habit pushes children toward success. However, if you talk to psychologists, it does more harm than good, especially to youth. Therefore, parents compare without knowing its negative effects on young minds, and hindrance to nurturing growth. In short, comparisons create pressure instead of progress.

Several reasons drive parents to compare. First, it's a habit passed down from their own childhood, mostly from their parents. Specifically, parents who faced comparisons themselves often repeat it unconsciously. Moreover, they grew up hearing similar words and believe it builds discipline and ambition. In fact, psychology calls this intergenerational transmission—parenting styles like comparisons pass from one generation to the next. As a result, parents copy what they saw, thinking it worked for them. Additionally, not all are "negative" people; many mean “well” for their children but lack awareness about the negative impact it causes. Besides, in places like India, society adds pressure too on parents and they start fearing that their child will lag in exams, jobs, or marriage prospects.

As a result, they observe high-achieving friends and start to worry about falling behind. Our brains naturally use comparisons to stay motivated, a concept known as ‘social comparison theory’. This is also seen in Jammu and Kashmir, where young people compete for limited government jobs and college admissions. Parents often compare their children's ranks or skills to help them face the challenges of life. The negative effects start at an early age but are most damaging during youth. Between the ages of 13 and 25, young people are developing their sense of self. During this time, their brains are especially sensitive to judgment, making them more vulnerable. Constant comparisons can really hurt their self-esteem and feel like they're not good enough. This can lead to anxiety, depression, and a lack of confidence.

Research shows that youth who compare themselves to others experience higher stress and are more likely to want to give up. They may also start to believe they aren't smart or capable. Sibling competition can make this worse, with one child becoming the "star" and the other the "failure." This leads to emotional strain within families. In youth, this stress often shows up as rebellious behavior, trouble focusing on school, or withdrawing from friends and family. This age brings peer pressure, also pressure by parents on children for exams like JEE or NEET add to the problem in young people’s lives because targets and comparisons steal joy from life of the growing generation.

Thus, creativity fades away; young people choose safe paths instead of pursuing their passions. Also, in sports and arts, they quit because they're afraid of failing. Because of this, mental health problems increase—surveys show that comparing oneself to family members is connected to youth depression cases. In areas like Jammu, youth unemployment makes things worse. In fact, parents use comparisons to "toughen" their kids, but this only makes them feel hopeless. Instead of strong, confident leaders, we end up with adults who are insecure and always looking for approval. Comparisons also don't work as a real source of motivation and in turn kids stop listening when they hear negative words. Instead, praising effort is more effective to take young people in the right direction.

So, experts suggest using positive role models who inspire without directly comparing. Parents can break this cycle. To start, they should become more self-aware. For instance, they can ask themselves, "Am I repeating the same behaviors my parents did?" Next, they should focus on their child's individual strengths—track their progress, not that of others. Furthermore, creating open and supportive conversations helps. As a result, young people grow in an open and supportive environment. At the same time, schools in Jammu should hold workshops on positive parenting before annual exams to help the families with young growing children.

Communities can also run campaigns that say "every child is unique" at different times of the year. The role of media becomes critical if it also focuses on showing different kinds of young people succeeding, not just the top achievers. Similarly, governments could offer support through counseling for families who are feeling stressed due to their child. Raising awareness even helps children from difficult emotional situations become better human beings who spread positivity rather than comparisons. So, celebrate what kids do, accept their differences, and watch them succeed because happy families raise confident children.