Sikhism, Interfaith Dialogue, and Women: Transformation and Identity

Abstract

This article locates the study of Sikhism and gender within the wider milieu of 'women and religion'; in this context, the question of interfaith dialogue, women, and Sikhism is examined. Further, this article focuses on a recent controversy at the Golden Temple, the holiest shrine of the Sikhs. Two British amritdhari (initiated) women were refused the right to participate in the Sukhasan procession, a ritual in which Sikh scripture, the Guru Granth Sahib, is formally taken from its public platform and carried to its nightly resting place. The incident prompted a media uproar, particularly in India; it also became a hotly debated issue on the Internet. Given that the women at the centre of the controversy were 'Western' Sikhs of Punjabi origin, the incident led to a widespread petition within the diaspora. This article addresses the question of Sikh women's religious and ritual rights within the context of the apparent divide between the concerns of Sikhs in diaspora and Sikhs in the Punjab as well as interfaith concerns. It questions whether this incident is perhaps a watershed in terms of Sikh women's active engagement and resistance to discrimination within Sikh institutions and the community at large.

3HO/Sikh Dharma of the Western Hemisphere: The ‘Forgotten’ New Religious Movement?

“…One indicator is a tiny minority of Punjabi Sikh women who have begun to wear turbans (Mahmood & Brady 2000, p. 51). The 3HO/Sikh Dharma emphasis on equality between women and men has certainly been portrayed as having an effect in raising the status of Sikh women worldwide; the 3HO/Sikh Dharma critique of traditional institutions in this regard, and their insistence that Sikhism is at its core radically egalitarian has been both appreciated and disparaged by Punjabi Sikhs (Jakobsh 2006). 27 The 3HO/Sikh Dharma focus on music has also been viewed as advancing ‘Sikh’ music, or kirtan , within Punjabi Sikh communities.…”

“…The question of authority in Sikhism, as well as this attitude of 'unity in diversity' has been a consistent, although highly problematic aspect of Sikh identity (from the orthodox perspective), both historically and within contemporary Punjab ( Jakobsh 2004). For Sikhs, the ultimate authority is clearly given to Sikh scripture, the Adi Granth, or, Guru Granth Sahib, an authority that has been in place since the death of the tenth and last guru, Guru Gobind Singh.…”

“…However, a great deal also remains to be seen vis-à-vis the development of the wider Sikh panth itself. There are indications that the somewhat amorphous and heterodox facets of Sikhism are increasingly being undermined in favour of a more homogeneous Sikh identity (see Jakobsh 2004). Indeed, Punjab, the homeland of the Sikhs has as of late seen significant turmoil and violence stemming from a controversy surrounding yet another Sikh godman, Baba Gurmit Ram Rahim Singh, the head of the powerful Dera Sacha Sauda sect.…”

“…27 A recent incident at the Golden Temple known as the 'Sewa controversy', in which two British Punjabi Sikh women were not allowed to partake of an important ritual known as the Sukhasan procession, whereby the Guru Granth Sahib, the sacred scripture of the Sikhs, is laid to rest at night, has brought many differences between 3HO/Sikh Dharma and Punjabi Sikhs to light. The former group became an instrumental 'Sikh voice', largely through the internet, in chastising the authoritative structures and insisting that these structures were responsible for the continuing inequalities facing Sikh women (see Jakobsh 2006). 28 While 3HO/Sikh Dharma kirtan differs significantly from Punjabi Sikh kirtan in instrumentation and language, many Punjabi Sikhs are impressed to have 'their' music spotlighted by this group.…”

Masculinity in the Sikh Community in Italy and Spain: Expectations and Challenges

“…In principle, it is the only religion in India that allows women to wear turban (which is a symbol of masculinity for upper caste men in Hindu society), carry weapons with them, lead a congregation, and participate in all religious and social activities at any time of their life (Kaur Singh 2005a; Jakobsh 2014). However, despite the efforts made by the Sikh gurus and saints, the Sikh community remained patriarchal, where men had exclusive control over all religious, socioeconomic, and political activities, and women were limited to domestic chores (Kaur Singh 2000;Mahmood and Brady 2000;Jakobsh 2006Jakobsh , 2017. Consequently, even today, it is very difficult to find women in the position of Granthi (caretaker of religious scripture) or Pardhaan (head of gurudwara (Sikh temples) management committees) in India and in the Sikh diaspora.…”