ISSUES OF IDENTITY IN THE SIKH PANTH

Who is a Sikh?

Sikh Identity in the 19th Century• Problem of defining a Sikh as belonging to a sect

of Hinduism is one which Sikhs faced throughout the development of their faith.

• Even after the death of Guru Gobind Singh, the Sikhs were regarded in a sense as Hindus.

• Constitution of India – “Sikhs are a type of Hindu”• The "threat" of Sikhs absorbing into Hinduism

was recognized by the Singh Sabha - an extremely important movement with regard to the establishing of a distinct Sikh identity.

• By 19th century, Panth had relapsed back into the Hindu way of life – brahmins consulted, superstition, rituals: all against gurbani.

• Not until 1905 CE Hindu idols removed from grounds of the Golden Temple.

• Not all Sikhs had adopted the Khalsa in 19th century – hence diversity was visible feature

• 1st Singh Sabha established at Amritsar in 1873. • Early Singh Sabhas primarily geared towards

laying down correct observances of gurbani - not much emphasis on Sikhs adopting the Khalsa form yet

• For these earlier Singh Sabhas, both Khalsa initiates and sahajdharis were Sikhs. There was no such notion at this time that only Khalsa Sikhs were proper Sikhs.

• Singh Sabha aimed at publishing literature that would unite all Sikhs in belief and practice, and end Sikh participation in the "enchanted universe". See Oberoi “The construction of Religious Boundaries” and Takhar “Sikh Identity”

• At around 1902-1903, a number of the Sabhas had affiliated into a central organization known as the Chief Khalsa Diwan.

• The Chief Khalsa Diwan, like the earlier Sabhas, tended to regard both Khalsa and sahajdharis as Sikhs.

• It was at a later period, with the establishment of the orthodox Tat Khalsa that the insistence was placed on the identity of a Sikh as being a Khalsa Sikh.

• Tat Khalsa = "Pure Sikhs", therefore, the aspiration of the later Singh Sabhas who emphasized the Khalsa form. The Tat Khalsa emphasized that a Sikh is one who has undergone the initiation ceremony

• The establishment of a branch of the Arya-Samaj at Lahore, Punjab, in the late nineteenth century posed a particular threat to the survival of Sikhism.

• The assumption that Sikhs are to be regarded as Hindus was outrightly rejected by the Singh Sabha; see Nabha “We are Not Hindus” basic book of the Singh Sabha

• Diversity in practices – eg no uniform marriage ceremony amongst Sikhs, majority married by vedi tradition

• October 1909, the Anand Marriage Act was legalized – pheras around GGS. But took time to become established.

• Namdharis, however, did not adopt this practice, they continue to take pheras around the fire.

The Rehat Maryada• The ideals of the Tat Khalsa (ie later Singh Sabhas) became

the Rehat Maryada.• The RM approved in 1945 – aim to guidelines on orthodoxy

in the Panth.• To adopt the Khalsa form and lifestyle• Many Sikhs not recognize authority of the Tat Khalsa,

therefore remained sahajdharis – diversity of the Panth.• Issue in terms of who is a Sikh• Tat Khalsa emphasis on GGS as basis for all Sikh religious

practices, no Hindu rituals or life cycle rites to be practised by Sikhs

• Were Sahajdharis regarded as Hindus? Many Hindu families had Khalsa members also – no distinct identity as such, no problem with this for them.

• The RM holds authority for defining a Sikh• Before it was officially approved in 1945,

Gurdwaras were overlooked by corrupt mahants – drugs, prostitution, anti-Sikh practices

• Need for Gurdwara Act, eventually came about in 1925.

• The struggle was led by the Akalis “immortal Sikh soldiers” from 1920 – 1945 (also known as Nihangs)

• British government giving its support to the corrupt mahants residing in the Gurdwaras

• British government had appointed its own managers, often mahants, to control main gurdwaras

• Full support of Singh Sabha for Akalis – united towards Gurdwara reform

• Central authority formed that would control religious affairs in community and Gurdwaras – SGPC.

• SCPC based at Akal Takht to present day, authority, orthodox

• Goal of SGPC was to remove Hindu idols from Golden Temple

• Keys to the Golden Temple held by British officials

• Struggle of Akalis wholly peaceful, eventually keys to Golden Temple handed over to the Akalis

• Mahatma Gandhi’s delight in telegram sent to present of the SGPC:

“1st battle for India’s Independence won. Congratulations”

• Sikh Gurdwaras Act enforced on 1st Nov 1925 • See Takhar “Sikh Identity” for detailed look at

Akali struggle and Gurdwara Reform

An Akali Sikh (contemporary depiction also)

Sikh Orthodoxy?• Rehat Maryada defines a true Sikh as one who

does not cut the hair• See chapter 1 of the Rehat Maryada – www.sgpc.net • Views sahajdharis as ‘slow adopters’, will one

day see necessity of taking khalsa• For RM only Khalsa Sikhs are ‘true Sikhs’

According to the Rehat Maryada, there are generally four types of Sikhs:

Amritdhari – this a Sikh who has taken initiation into the

Khalsa and therefore obeys all the rules and regulations of the Rehat Maryada. A “True” Sikh

Keshdhari – this is a Sikh who keeps his/her hair uncut. Sahajdhari – ‘slow adopter’: an individual who having a

Sikh background does not keep the hair, and does not obey the rules of the Rehat Maryada.

Patit – an apostate: one who having had taken amrit, has

broken the rules of the Rehat Maryada.

Anxiety of Sikhs and the problem of Sikh identity • If reform is to take place, then where does it end? • Will it result in future generations having no association with the form of

the khalsa? Will adaptation eventually result in the individual being labeled a Sikh but not knowing what it is?

• Will future generations celebrate occasions such as Vaisakhi and Diwali and not have any idea what is being celebrated?

• Questions such as these present an inescapable paradox when discussing the issue of present Sikh identity. It is in matters such as these that support for the Rehat Maryada is understandable in defining Sikhs and Sikhism.

• The argument from the orthodox point of view is that Sikhism will disintegrate without rules and regulations.

• But there is an alternative view: retaining an orthodox definition of the Rehat Maryada may play its part in the confusion of identity because it could be argued that it is better to revise the Rehat to allow for Western influences and provide a wider definition of a Sikh rather than lose the religious orientation of future generations altogether.

• The survival of the Sikh, indeed the khalsa tradition, is possible only through the younger generation, who must show a pride in their heritage.

ACTIVITY1. Access the Rehat Maryada from www.sgpc.net

Read the 1st chapter on identity and critically assess how far you think a revised definition of a Sikh is needed? Do you regard orthodoxy as necessary, why?

2. Have a detailed look at the beliefs and practices of one Sikh sect/group and assess what issue they present in terms of a uniform definition of Sikh identity as expressed in the Rehat Maryada.

3. Critically evaluate Sikh attitudes towards caste in the Panth today.