Gurmat

Singh, Pashaura

doi:10.1093/oxfordhb/9780199699308.013.051

Cited by 1 publication

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“…Gaining a reputation for its strictly traditionalist approach under Sant Sunder Singh during the early 20th century and achieving further prominence under the leadership of Sant Jarnail Singh Bhindranvale during the 1970s and early 1980s (McLeod 2005: 50), Damdami Taksal (DDT) based at Chowk Metha (Krishna 2011: 285) near Amritsar now runs as a seminary for children teaching them how to perform kirtan and/or katha (Mahmood 1996: 75). Damdami Taksal has developed its own maryada, which, unlike the Sikh Rahit Maryada, makes a clear distinction between the roles of a 'Singh', a 'Lionsurname of a male initiated Sikh' (Singh 2004a), and a 'Kaur', a 'Princess -surname of an initiated female Sikh' (Singh 2004a). The DDT maryada further distinguishes between men and women stating that 'women should not sit in the Guru's Hazoori [i.e.…”

Section: Damdami Taksalmentioning

confidence: 99%

“…The DDT maryada further distinguishes between men and women stating that 'women should not sit in the Guru's Hazoori [i.e. behind the Guru Granth Sahib] … when they are menstruating' (Singh 2004a). In addition, relating to the gender of the panj pyare, the DDT state that 'the Singh's bestowing the Amrit should be of the highest discipline, true Khalsa' (Singh 2004a) highlighting that for the DDT like many of the groups described so far, the panj pyare should only ever be male.…”

Section: Damdami Taksalmentioning

confidence: 99%

“…Indeed, much of the DDT maryada focuses on external appearance. Whereas there are no edicts regarding how the beard should be kept in the SRM apart from the fact that it should not be dyed, the DDT maryada states that 'Amritdharee Singhs are to keep their beards open and untied' (Singh 2004a) and should only wear 'Khalsa colours', in particular saffron, blue, black or white as 'other colours excite the mind and lure it to vices, and are therefore prohibited. Amritdhari Singhs/Singhni's are specifically not to wear red or green at anytime' (Singh 2004a).…”

Section: Damdami Taksalmentioning

confidence: 99%

“…Whereas there are no edicts regarding how the beard should be kept in the SRM apart from the fact that it should not be dyed, the DDT maryada states that 'Amritdharee Singhs are to keep their beards open and untied' (Singh 2004a) and should only wear 'Khalsa colours', in particular saffron, blue, black or white as 'other colours excite the mind and lure it to vices, and are therefore prohibited. Amritdhari Singhs/Singhni's are specifically not to wear red or green at anytime' (Singh 2004a). Although challenging the AKJ position on the keski by stating that 'Keski is not a kakkar (one of the five K's)' (Singh 2004a), the DDT maryada asserts that 'the Guru's command is for both men and women to wear turbans' (Singh 2004a).…”

Section: Damdami Taksalmentioning

confidence: 99%

“…Amritdhari Singhs/Singhni's are specifically not to wear red or green at anytime' (Singh 2004a). Although challenging the AKJ position on the keski by stating that 'Keski is not a kakkar (one of the five K's)' (Singh 2004a), the DDT maryada asserts that 'the Guru's command is for both men and women to wear turbans' (Singh 2004a). There are a number of other differences between the SRM and the DDT maryada, which both challenge the status of the SRM and also serve to distinguish the DDT from other Khalsa groups.…”

Section: Damdami Taksalmentioning

confidence: 99%

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The Guru's Way: Exploring Diversity Among British Khalsa Sikhs

Singh

2014

Religion Compass

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This article will examine some of the diversity within the Khalsa tradition. Although Sikhs are regularly described as being 'orthodox' or 'non-orthodox' depending on whether or not they have undergone the amrit initiation ceremony, research into the religious lives of young British Sikhs found much diversity within the British Khalsa tradition. This diversity is based primarily around different maryadas or 'codes of conduct' each of which emphasise particular ideas and practices. Rather than comparing these maryadas to a supposed 'norm', maryada specific practices and notions of religious authority will be examined in order to understand how the ideas presented in these maryadas impact on ideas of Sikh identity, dietary requirements, gender equality and scriptural authority. IntroductionAlthough Sikhs are regularly placed into one of two categories, with those who wear the turban and the five Ks being described as 'orthodox' and those who do not support these religious symbols being 'non-orthodox' 2 , McLeod (2005: 97) identifies five distinct 'types' of Sikhs. Amritdharis are those who having been initiated as members of the Khalsa then follow the Khalsa rahit [code] which includes the wearing the 5Ks at all times; the kesh (uncut hair), kangha (wooden comb), kara (steel/iron bangle), kacch (shorts that must not come below the knee) and kirpan (sword). Secondly, Keshdharis are those with uncut hair, who observe some or all of the Khalsa rahit but who have not undergone initiation. Third are Sahajdharis who cut their hair and do not observe the rahit, some of whom belong to groups which do not emphasise the need to undergo Khalsa initiation. Fourth are Mona (shaven) Sikhs who belong to Khalsa families (bearing the name Singh for men or Kaur for women) but who cut their hair, and finally Patit (fallen) Sikhs are those who were Amritdharis but who have committed one of the four kurahits, or violations of the rahit, these being cutting one's hair, eating meat that is halal, having sexual intercourse with anyone other than one's spouse, and using tobacco (2005: 119).1 Email: j.s.singh@leeds.ac.uk 2 For example see DeVries et al. (2010: 57) 2 This article will examine some of the diversity within the Amritdhari Khalsa community in Britain, 3 explored during a wider research project on the religious lives of young British Sikhs. 4 Although it may be assumed that once they have undergone initiation all members of the Khalsa are instructed to follow the same religious practices, it will be demonstrated that there is much diversity within the Khalsa stemming from differing interpretations of exactly what is required in terms of dress and practice, which manifests itself in a number of different codes of conduct, or maryadas. Although the UK presence of a number of these groups has undergone some scholarly analysis to date including Barrow's (2001) examination of the Akhand Kirtani Jatha, Nesbitt's (1985) examination of the Nanaksar movement and Takhar's (2005) examination of the Guru Nanak Nishkam Sewak...

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Section: Damdami Taksalmentioning

confidence: 99%

Section: Damdami Taksalmentioning

confidence: 99%