**6. Conclusions**

Bindy Johal's life is a remarkable story with plot twists and salacious details more fitting of a Hollywood movie than real life. Johal reached a level of regional notoriety and fame that typically eludes working-class Punjabi boys, and is likely why his legacy resonates with some to this date. As a polarizing figure, Johal is viewed by some as a clear villain and corrupting force, while others may be more empathetic towards him and recognize why he may be a source of admiration among youth. On the surface, Bindy Johal acutely fulfills the 'folk devil' role, and can be easily blamed for the community's gang problem. Yet, any analysis must be cognizant on how such moral panics manifest themselves today, especially since there is no clear consensus on social problems. On one hand, alarmists believe Punjabi youth are being led down the same gang-ridden lifestyle as Johal, while others make counter-claims recognizing his appeal among boys who relate to his struggles. Additionally, as a contemporary moral panic, the fear over Johal's influence on youth is not generated by erratic and volatile bursts of panic that would require immediate action, but instead is a fear that remains a part of the community's conscious and general anxiety over gangs for a more sustained and prolonged period of time.

This analysis reveals several important details of the Bindy Johal story. On the one hand, Johal is deemed a corrupting force, influencing young Punjabi men to join gangs. This includes reluctance to name the devil, share stories of loved ones who may have fallen under his grasp, and amplify his deviance by connecting him to the Khalistani movement, despite a lack of evidence. Nevertheless, a counter-narrative has emerged that is more sympathetic to Johal, and understands his appeal. This outlook on Johal's legacy salvages some of "the good" he may have done for the Punjabi community. Specifically, Johal was able to break Western stereotypes and prevailing challenges faced by racialized, working-class boys and young men. This was achieved through hyper-masculinity and gang involvement.

These narratives point to a distinct regional story that has emerged in British Columbia, and is a part of the Sikh diaspora. Mainly, a fear centered on a particular warrior-type mentality young, Punjabi Sikh men are adopting, which fuels the community's anxieties over terrorism and gangs. Future research would benefit from a richer analysis of the Khalistani movement, and how it might connect to the issue of gangs. This would require broadening the scope of the study to include a more general look at moral panics involving the Sikh community in British Columbia.

Finally, as Hier (2008) suggests, a more substantive moral panic analysis must examine the responses or reactions elicited when such folk devils arise. During the course of this study, it has become apparent that counter-programming exists that aims to delegitimize Johal's appeal to youth. A Punjabi languages course and mentorship program operating in one BC school district, which serves to provide youth with positive Sikh role-models and mentor figures that stand in contrast to what Johal has to o ffer. These figures include current and historical Sikh-Canadians in the areas of the military, politics, sports, journalism, and the media. Future research may want to examine how the reaction to Johal has influenced the governing of others, particularly youth who are perceived to be susceptible to gangs, through an analysis of such programming.

**Funding:** This research received no external funding.

**Conflicts of Interest:** I declare no conflict of interest as author of this article.
