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Sikh
Social Activism – Ruminate, No Talk, No Walk* –
Dr Nirmal Singh**
The Sikh Precept for Socially Responsible Religious
Life
The Sikh precept has very clear markers regarding human
social responsibility. Believers are persuaded that a devotee
has to be a man of the world and a man of God, a saint and
a soldier at the same time. This implies that it is not
enough to understand and espouse the moral and ethical principles
but one has to live by them in the real world and, if needed,
be ready to defend what is righteous.
Guru Nanak was deeply troubled by the pervasive presence
of corrosive influences at all levels of the society. He
lamented that the religious leadership was actually interested
in amassing worldly possessions and did not inspire trust,
spoke untruths, engaged in petty squabbles and committed
grievous hurts to people.1 At another level kashatriyas
who were traditional protectors of the societal mores, had
abjured their role2 and those whose job was to administer
justice had turned corrupt and would do anything for graft.3
While the rulers forgetting their roles and responsibilities
had turned into butchers,4 lay citizens were content to
be apathetic, almost blind in ignorance and dumb like effigies
filled with straw.5 Nanak also describes unwelcome effects
of and concern over alien influences on culture, language
and the way of life.6
In his compositions generally referred to as Babarvani,
Guru Nanak has condemned greed and pleasure-seeking ways
of people and has strongly deprecated the ruling elite for
their failure to protect the country. He has ridiculed the
attempt to fight the invaders by using miracles and casting
spells. The Guru has also commented that if one beats up
his equal, it might not be a cause for grievance... (but)
if a tiger mauls herding cattle, the Master must answer7
the innocent and weak must be spared. Even though the Guru
seems to chide God for not showing compassion when the suffering
screamed in pain, the answer is obvious – it is for
the humans to resist individually and collectively all that
may ail the society.
Guru Arjun has talked about a vision of an ideal society
and called it halemi raj – ruling through humility,
modesty and seva (service). This ideal of societal transformation
is founded on the individual struggle of a person to fight
and win over evil propensities. Those who lead are mentored
into giving up their evil propensities and demonstrate fitness
by undergoing a rigorous, transparent test – like
a wrestling bout. With truth as its foundational principle,
the inner working of this society is not oppressive, coercive
or degrading of the dignity of the individual. Gursikhs
(Sikhs of the Guru) are its pace setters, exemplars, role
models as well as mentors for others to be better citizens.
Guru Gobind Singh in Zafarnama8 or the Epistle of Victory,
a verse in Persian addressed to Aurangzeb makes several
comments reflective of the Guru’s thoughts on conflict,
its inherent ethical dilemmas and ingredients of righteous
rulership. We will look at these briefly – the numbers
in parenthesis refer to the verse as numbered in the original
text:
One who proclaims to be a true believer and faithful to
his faith must demonstrate that his belief is not merely
a verbal protestation but also guides his societal behavior.
He must not break a promise made in all solemnity. (47)
If such a person were to make a swearing declaration on
his scripture or give an assurance to another in the name
of his beliefs then I having been given a sworn solemn undertaking
of safe passage he ought not to have pounced on the party
assured to leave and then imprison them when having left
their defenses they were vulnerable.(25)
His decision to join the battle was not easy. He questions
‘what kind of chivalry is this in war that countless
hordes should pounce upon just forty of us? (41) I had perforce
to join battle at that stage and I too fought with the muskets
and arrows as best as I could, (21) because when a situation
is past every other remedy it is righteous to unsheathe
the sword to defend and to dispel the aggressor. (22) I
would have had nothing to do with this battle otherwise.
(23) But even as we fought we did not hurt or molest those
who had not aggressed against us. (28)
The Guru makes several comments about what a ruler should
or should not do. He must be cognizant that God could not
have wished for him to create strife but instead to promote
peace, harmony and tranquility among the people. (65) Nor
should the ruler use his strength, power and resources to
harass, suppress or deprive the weak. This will only weaken
the society, erode his ability to rule effectively and make
the State unsafe.(109) He should not recklessly shed blood
of others lest heaven’s rage should befall him.(69)
In spite of all that happened the Guru is gracious, kind
and compassionate and wants the matter to be brought to
close without any lingering resentment. He says ‘if
only you were gracious enough to come to the village of
Kangar, we could then see each other face to face.(58) Come
to me so that we may converse with each other, and I may
utter some kind words to thee.(60). You are bound, indeed
by your word on the Koran, let, therefore, the matter come
to a good end, as is your promise.(76)’
The Gurus variously related these precepts to temporal living
for the individual, family, local community and their web
of relationships. A brief look at such teachings follows:
Relating to the Temporal
Sikhs are guided to relate the precept to their temporal
living. A true devotee sees God’s light in all and
therefore judges not others; endeavors to develop morally,
ethically and spiritually; relates to his environment in
a state of inner harmony and is a productive and constructive
member of society contributing to amiable relations.
Each house is a dharamsal - a cradle for prayer and cultivating
righteous values. The family supports itself by honest and
earnest endeavor, gives some for the common good and helps
promote moral, ethical and spiritual development of each
member without impeding their temporal pursuits. Men and
women are enjoined to be steadfast in marital fidelity and
their parental responsibility.
A habitat or a community is the mini world in which a person
grows up; sets up his own family; earns his living; relates
to others and deals with those passing through. This is
the conglomerate that offers him choices of the company
that he picks that may determine his destiny, in here and
beyond.
The social order in this setting must promote equality.
No institutionalized discrimination based on ethnicity,
beliefs, class, caste, economic status, gender, etc., is
accepted. What is discriminatory, oppressive or unjust should
be resisted – absent that one must have sagacity to
accept life as it unfolds. Persons in positions of power
must be held accountable. Their decisions must be made after
deep deliberation and should be able to withstand moral
scrutiny and tests for justice and being equitable. At an
extended plane, all the above activities are carried out
in and as a part of the totality of our surrounding ecological
environment. This world and this life are important and
one should bring the two in harmony to comprehend inter-connectedness
between God and nature, attain inner peace and experience
the ecstatic beauty and joy in divine dispensation.9
Developing the Praxis
The mnemonic expression deg, tegh, fateh, going back to
the Guru’s time, inspired Sikh living. Sikhs also
adopted these three words for inscription on their seals
and coins when they succeeded in establishing suzerainty
over parts of North India in the early eighteenth century.
The word deg carries the connotation of general benevolence,
tegh of protecting the good from evil and fateh of victory
in this righteous endeavor. This twin concept of charity
and valor and the supplication for sarbat ka bhala (well
being of one and all) in the concluding line of ardas (ritual
Sikh supplication) gives expression to the Sikh prayer that
their day should be filled with deeds to secure the well
being of all.
Gurus promoted seva to help the devotee to grow spiritually
even as one works for the betterment of others. Seva has
the connotation of devotion to the divine and altruistic
service. It must be an expression of love, not of pity or
reciprocity, for as the Guru says ‘one who is good
if good is done unto him and not otherwise, does not love
but only trades in love.’10 Make your supplication
in ever so many ways to the divine that such love is for
the low of the lowest – all not limited to the like-minded
or co-religionists or in return.11
Gurus also instituted daswandh, an obligation, similar to
tithes. While giving continued at the individual level,
the tradition of daswandh provided the much-needed resources
to support collective seva at the community level by the
Gurus.
There are several anecdotes about Nanak’s personal
inner compelling urge for helping the needy. As a young
lad in his teens, his father gave him some money to go out
and conduct business. On returning home when asked about
the business transacted and profit made, young Nanak said
that having met a group of pious people who were hungry,
he used up the money to feed them. The father was distraught
and admonished him that one should make deals that are profitable.
Nanak replied that this was indeed a real deal – sacha
sauda – that will yield gain in the court of the Lord.
The episode so often narrated to the young by the parents
underscores in a simplistic way the importance of seva in
service of the virtuous. Unlike ritualistic feeding of Brahmins
considered as daan (charity) that was decried by Guru Nanak,
feeding the hungry is – parupkar – altruism,
a value highly commended.
In his later years, Nanak settled down at a place that came
to be known as Kartarpur, and set up a dharamsal –
where the devotees used to gather every evening to sing
God’s praises and share a community meal. Breaking
caste restrictions and other inhibiting prevalent practices,
none was excluded or not made welcome to the dharamsal.
Association of women signaled involvement of children and
families. Building of bathing pools, shared food in langar
and encouragement of sporting activities by successor Gurus
strengthened the social bonding and the importance of spirit
of sharing, seva, community hygiene and physical fitness
in religious life.
The community grew and the dharamsal, over time, became
the center where prayer and seva moved in tandem. Characteristic
features of dharamsal from the beginning included providing
shelter and food for the needy and wayfarers by the Guru
and the congregation. Thus in addition to seva by individuals
at personal level and of their own volition, Gurus gave
impetus to collective seva by the community in supporting
projects and services for benefit of the people and gurdwaras
became nodal points for organizing such activities.
Gurus interceded with the Rulers seeking relief for the
farmers hit by drought. The multi dimensional message that
actively involved, ethical and inclusive community living
was conducive for spiritual progression caught imagination
of people and became its own strong message of inclusiveness
at a time when other models were seen to be withdrawn, exclusive
or elitist.
The Gurus had to make tremendous sacrifices to secure freedoms,
security and safety of the people. Guru Arjun when forced
to act against his beliefs chose to face gruesome tortures
and die rather than submit. The Guru did not give up his
resolve nor did he utter a word of hate. He just raised
the bar. Guru Hargobind and successor Gurus maintained a
retinue of armed followers to protect the nascent community
and others from oppression by officials, raiders and foreign
invaders. He transformed Sikh activism to take to armed
defense in the face of force. He did not initiate any fight
but did not evade it when it was inevitable. Bhai Gurdas
points to the Guru’s valor as vanquisher in battles
fought for the common good.12
Guru Har Krishan, when just eight years old, contracted
small pox tending to the sick in Delhi and died. Guru Tegh
Bahadur gave his life so that Hindus could have their freedom
of faith. This he understood to be his creed that all men,
without distinction must have this freedom even if it meant
for him to give up his life to arouse people’s consciousness.
The ultimate sacrifice of Guru Tegh Bahadur to protect the
right of Hindus to practice their religion is possibly the
only one of its kind in religious history.
With Guru Gobind Singh the process of acculturisation of
Sikh resolute activism saw its culmination. The Khalsa had
a visible identity and purpose. Ranjit Nagara sounded loud
and clear that the Sikhs were determined to no more accept
oppression, intrusion, insults or intimidation. They were
now ready to protect what was righteous and resist what
was not with the use of arms, if needed. The call of Guru
Nanak that ‘step onto my path with your head in your
hand if you desire to play this game of love - once on,
care not for what anyone says but hearken the call’13
was understood and internalized by the Sikhs.
A chronicle from that time shows that apart from making
sacrifices for shared humanity, some Sikhs had imbibed the
message of treating friend and foe alike even as the Imperial
army frequently invaded them at Anandpur. After a day of
skirmishes as the weary sun was going down, an old Sikh,
Kanhaiya was tending to the wounded of both sides and ministering
sips of water to the thirsty. Seeing this the Sikhs were
upset and asked Guru Gobind Singh to stop Kanhaiya from
comforting the enemy. The Guru asked them to call him and
ask – why? Brought before the Guru, Kanhaiya humbly
said, “Lord you told us to recognize all human race
as one.14 When I go tending the wounded and I look at them
I see your image in each of them. If you pervade in all,
I see only you and no enemy!”
Guru Gobind Singh also set examples so difficult to grasp
and emulate. He persevered not to withdraw in spite of mounting
odds and pressure from his mother and Sikhs during the fifth
battle of Anandpur. Later at Chamkaur after his two elder
sons were martyred it is said that his ‘mental composure
showed glow of divinity upon the glorious end of his sons.’15
May be he was contemplating the irrevocable play of Divine
will or perhaps had concluded that this was the way protracted
conflicts in pursuit of righteousness may come to end.
Verses 77 - 80 of Zafarnama perhaps offer an explanation.
The Guru told Aurangzeb that thoughtless acts of tyranny
might stoke fires rather than put out a spark. By their
reckless treachery and killing of minor children of the
Guru, Muslims made the seeds of resistance spread to sprout
far and wide. This was no victory for Aurangzeb. It was
the beginning of defeat. Sikhs did not forget the winter
of 1705. The saga of Chamkaur, Sirhind and Machhiwara became
an unforgettable part of the Sikh lore and the spark lighted
that cold winter soon turned into a raging fire against
Muslim rulers and foreign invaders who tried to intrude
into the land of their Gurus.
The Sikh lore, symbols, rituals and artifacts surrounding
religious observances do not let Sikh sense of social responsibility
easily suffer dilution and help in its transmission. The
contours of Sikh activism, its scriptural basis, the way
Gurus’ responses influenced and defined it has two
facets:
– A proactive urge to blunt the ill effects of institutionalized
societal discrimination and ameliorate human condition through
encouraging social equality, self-reliance, sharing and
seva;
– A reactive response not to give in to oppression
or injustice but to resist it through non-violent means
even if it means making supreme sacrifices and if all else
fails resort to limited use of force to obviate the immediate
cause of dissonance.
Early Sikhs
Guru Gobind Singh, a little before his passing in 1708,
invested Banda with authority to carry on the struggle in
Punjab and a Hukumnama from the Guru instructing Sikhs to
join Banda Bahadur in war against Mughal tyranny was provided.
This was the start of a new phase of Sikh engagement to
transform society reeling under inapt misrule that was marked
by ascendancy of a see-saw armed struggle to carve out space
that could bring some sense of safety and security in an
environment where disparate forces were jostling for power.
Banda received enthusiastic support in his mission from
Sikhs who were highly inspired by the Khalsa doctrine and
motivated to avenge those who had committed tyrannous acts
against the Gurus. He also got sufficient support of zamindars
who had taken to armed resistance against Mughal authority
during the last phase of Aurangzeb’s rule as well
as the deprived classes who were not beneficiaries of the
existing order.16 Many groups of Hindu Jats, Gujars and
Rajputs aligned with Banda for plunder.
Banda seized Government treasuries at Sonepat and near Kaithal
in late 1709 and gave it away to his rank and file. He attacked
Samana, the village of the executioner of Guru Tegh Bahadur
and massacred its inhabitants. Similar fate was meted out
to habitats of Muslim Ranghars notorious for rape and rapine,
Pathans who had deserted Guru Gobind Singh and the hated
town of Sarhind to take revenge on Wazir Khan.
The carnage let loose by Banda had a salutary effect in
bringing down lawlessness. He abolished zamindari and declared
cultivators as owners of land. His injunction for troops
was strict observance of rules of conduct laid down for
the Khalsa of not using tobacco, drugs or intoxicants and
not committing theft or adultery. He wanted to once again
usher in the mythical satyug. This brought him the goodwill
of vast majority of population.
Banda’s role, a mix of benevolence and ruthlessness
was short-lived. Finally defeated, taken captive he was
killed in a gruesome manner. He was conscious of mercilessness
he had inflicted. It is reported that one Mohammed Amin
Khan, who was standing near him asked him, “From your
manner so far you appear to be a man of virtue, who believes
in God, and in doing good deeds. You are also very intelligent.
Can you tell me why you are having to suffer all this here?”
His reply was, “When the tyrants oppress their subjects
to the limit, then God sends men like me on this earth to
mete out punishment to them. But being human, we sometimes
overstep the laws of justice, and for that we are made to
pay whilst we are still here. God is not being unjust to
me in any way.”
The reactive Sikh social engagement had started in earnest.
John Surman and Edward Stephenson of East India Company
who had witnessed how the Sikhs of Banda were massacred,
wrote to their governor at Fort William: “It is not
a little remarkable with what patience Sikhs undergo their
fate, and to the last it has not been found that one apostatized
from his new formed religion.”
This scenario was reenacted several times during the tumultuous
18th century. Sikh bands actively fought the rulers and
invading forces in a series of drawn out guerrilla encounters
and progressively succeeded in gaining the upper hand. The
conflict was seen as struggle to subdue evil. Sacrifices
made by Sikh men, women and children are part of history
and also memorialized in Sikh ardas.
During this difficult period too the gurdwara continued
with its proactive activities to the extent possible. Additionally,
it became the center for deliberations by the community,
for taking consensual decisions, for coordinating strategic
and logistic effort and keeping the community abreast of
developments. Sikhs in fact developed a tradition of sarbat
khalsa – (corporate collective of Sikhs) that decided
by adopting gurmattas (Guru’s directive] in presence
of Guru Granth Sahib giving their decisions religious sanction,
accepted as binding on all the devotees.
Even though late in the century Sikhs succeeded in bringing
significant parts of Punjab in their control but there is
evidence that their endeavor was not always driven by motive
to establish their rule. To cite one example, in 1780’s
Sikhs had gained control over Delhi, but agreed to retire
most of their soldiery back to Punjab on an understanding
that Baghel Singh would be allowed to build seven gurdwaras
in Delhi to commemorate Sikh sacred sites. He was given
charge of city octroi posts and could keep 6/l6th of revenue
collection to pay for construction and his troop upkeep.
He diligently completed his mission while remitting the
balance cash to treasury regularly. His troops also kept
peace and order in the city.
There are many other recorded anecdotes about the way Sikhs
conducted themselves. We will cite a couple that reflect
on our subject:
– James Browne, who was an employee of East India
Company recorded that the misaldars were not rigid about
their levies and accepted what the farmer could pay of the
moderate rent mostly in kind. The cultivators were thus
treated with empathy and never molested by their soldiers.
– A Brahmin girl was forcibly abducted by Mir Hassan
Khan, the Chief of Jalalabad. Sikhs under the command of
Baghel Singh rescued the girl but her parents refused to
accept her back because she was considered defiled. The
Sikhs warned that the property of anyone who discriminated
against the girl would be confiscated and given to the girl.
They also gave the girl title of ‘Daughter of the
Khalsa’.
– Forster who travelled through India at the time
wrote, “Being at the time in Rohilkhand — I
saw two Sikh horsemen who had been sent from their country
to receive the tribute which was collected from the revenues
of certain custom houses. The manner in which these people
were treated or rather treated themselves, I frequently
wished for the power of migrating into the body of Sicque
(Sikh) for a few weeks - so well did these cavaliers fare.
No sooner had they alighted, then beds were preferred for
their repose, and their horses were supplied with green
barley pulled out of the fields. The ‘Kafilah’
travelers were contented to lodge on the ground, and expressed
their thanks for permission to purchase what they required;
such was the difference between those who were in and those
who were out of power.”
Towards the end of 18th century, young Ranjit Singh emerged
as the Sikh leader who in a systematic manner worked to
create a well-governed Sikh rule. He also was able to bring
order to the western frontier and stop further invasions
from across the border. Population in the region was thus
able to enjoy relative peace for the first time in several
centuries.
During the half-century of Sikh rule, the Sikh social activism
received State patronage and it thrived as well as diversified.
Sikhs had earned a lot of goodwill through their sacrifices
and conduct. As the ruling elite now, they displayed the
sagacity to be non-discriminatory, just and generous. It
was a period when for a short while the society did not
need reactive activism from them – it was ensured
through governance.
Coming of the British
The coming of the British created new challenges
for the Sikhs. Under their rule Hindus, Muslims and Sikhs
were soon joined in a three-way struggle in an environment
that did not seem to lend any abiding advantage to anyone
group. A couple of developments however seem to be relevant
to our discussion. Firstly the British tended to acknowledge
Sikh martial traits and reinforced their self-image of valor.
This provided a continuing link with their immediate past
experience and sublimated into Sikh readiness to continue
to espouse causes that they held dear or in patriotic fervor
unmindful of sacrifices that it may entail. The Kuka movement
was one such case in 1870’s followed by the Gurdwara
reform movement of 1920’s though the likes of Ghadrite
movement, Jallianwala Bagh, Bhagat Singh episode and the
INA possibly fall in the same genre with dominant Sikh involvement.
The other development was the growth of competitive as well
as assimilative pressures that Sikhs began to experience,
especially from Hindus. This brought the question of Sikh
identity into forefront that turned the confident, gregarious
Sikh psyche into increasingly obsessively defensive mindset.
Both these developments have played into the way Sikh activism
has since taken shape. It seems to have been hit by the
recognition that under the new political dispensation, being
small in numbers and with limited resources Sikh’s
ability to espouse social causes and to make a difference
in the social arena was severely constrained. The sacrifices
they made during the various causes mentioned above did
not help their becoming participants in the mainstream political
or social conversations. Even their successful non-violent
movement has not received any recognition by the political
pundits and historians because it might have taken some
sheen off the icon of ahimsa that they were trying to project
to the rest of the world. They turned inward in a self-critical
mode, not quite sure how to position themselves in and engage
with the emerging social milieu. What we witness today is
a legacy of what transpired before.
Contemporary Scene and Issues
As we have seen institutionalization of seva among Sikhs
centered around the dharamsal which in the time of Gurus
served not only as a place of worship but also as a vehicle
for community building and channelizing their altruism.
All offerings and daswand came to the Gurus who used the
resources for the common good. Considering the state of
societal development at the time, these practices were highly
egalitarian and served the pressing needs of people without
any distinction or discrimination. The traditions developed
also integrated social responsibility into the Sikh way
of life.
Over the centuries, Sikhs have continued to channel most
of their offerings in the name of the Guru to the gurdwaras.
Experience however seems to suggest that gurdwara as an
institution has not been able to deliver upon the promise
of dharamsal underpinning the integrated concept of socially
responsible involvement inherent in the Guru’s teachings
and praxis. Whereas the Gurus displayed deep sensitivity
to serve continuing as well as emerging needs, in more recent
times most of the funds have begun to be used up to pay
those providing liturgical services and langar; with the
bulk of capital expense being incurred for construction
of ostentatious gurdwaras to the neglect of societal problems
and needs.
Professional ragis and kathakars do fulfill a need but they
seem to have become a strong vested interest constantly
on the move offering their fare to the congregations globally.
Without going into the complexity of issues surrounding
this development, it can be said that an increasing share
of giving by the laity is going to support these activities.
The character of langar has also changed. Starting as a
symbol of social equality, sharing and feeding the needy
it seems to be becoming more of a signature Sikh practice.
Shared mainly by the congregants, it is acquiring the character
of an elaborate fellowship meal in place of its egalitarian
social and altruistic purpose. So even as its associated
costs have soared, its social impact has more likely declined.
The elaborate building structures do look good when new
but generally suffer from lack of maintenance and in any
case mostly the total decor may not go with the outward
glitz and expensive building materials used. There is a
shared apprehension that the kar seva Babas have failed
to preserve the heritage value in most of the reconstruction
projects. Most of gurdwaras, historical ones included, have
hardly any great collection of artifacts compared to their
equivalents in other faith traditions.
If we look at the Sikh Code of Conduct, Sikh Rehat Maryada
(SRM), we find that notwithstanding its extolling the Sikh
collective activism, it has remained a pious declaration
of intent. The SRM says that ‘the concept of service
is not confined to fanning the congregation, service to
and in the Guru ka Langar, etc. A Sikh’s entire life
is a life of benevolent exertion. The most fruitful service
is the service that secures the optimum good by minimal
endeavor. That can be achieved through organized collective
action. A Sikh has, for this reason, to fulfill his/her
Panthic obligations, even as he/she performs his/her individual
duties’ (Article XXIII). The code also enjoins on
the Khalsa Sikhs to pay daswandh to the Guru (Article XXIV,
p).
Clearly seva is not constrained within any specific bounds
and its simple forms including caring for congregation’s
comfort, offerings and seva in the langar and various sweeping
and cleaning jobs in the gurdwara do not add up to the sum
total of Sikh seva. These examples if at all reflect the
common denominator of seva practices in all gurdwaras and
thus serve as easily understood illustrations.
The call to contribute daswandh to the Guru and for collective
effort to achieve optimum good with minimum endeavor points
to other seva projects undertaken by the gurdwara. That
seva is Panthic obligation. It is intended to be effective
and has to aim at and realize results. It must contribute
to amelioration of human condition and have clear markers
to assess its effects.
Thus viewed seva as popularly understood and practiced in
gurdwaras is not what it is intended to be either in terms
of gurbani or its more pragmatic temporal application as
enunciated in the SRM. What we witness in the gurdwaras
is ritualistic replication that has little merit spiritually
and does little to serve the needy.
There are several needs and problems in various societies
that call for collective effort by the community. These
include helping the poor and needy; environmental degradation;
disaster relief; education and research; advocacy, discrimination
issues, media relations; promoting arts and culture and
developing relations with the mainstream society. Some issues
that tend to be particularly stressful for families but
have not received any active support or even attention from
the gurdwaras include:
- Marital maladjustments, divorces, single parenting
- Dysfunctional families, domestic violence, extended family
tension
- Youth alienation, teen suicides
- Loneliness, isolation, absence of support system
- Cultural inhibitions
Some of these issues could be traced to structural problems.
Committees elected by the congregants - generally for a
short term of one year, now manage most Gurdwaras. Apart
from being focused on the short term this structure has
some serious flaws. Gurdwaras as an institution delivered
in Guru’s times because the authority was vested in
the Guru who had demonstrated abilities to provide spiritual
guidance and leadership. In the present set up the liturgical
staff has no authority or even voice in the Gurdwara and
the committee members, who may be astute politically, mostly
have little understanding of gurmat.
This problem becomes critical when we try and relate to
other faiths or to the agencies in the secular world. Taking
the interfaith issues first. Now these are a major concern
of the religious activists if for no other reason than the
negative influence of religion as a social divider. One
can join in inter-religious conversations but to bring about
reconciliation and to move beyond historical animosities
the dialogical engagement would benefit if the interlocutors
could influence change. In our case it is an accomplishment
if we can get a gurdwara functionary to come to a meeting
let alone talk of forgiveness or reconciliation or even
agree to have an interfaith service in the gurdwara precincts
because of the fear of – maryada ulanghna –
breech of tradition.
The situation gets murkier when we come to agencies dealing
with issues confronting the global society. The faith of
miri-piri and manas ki jaat sabhai eko pehchanbho is totally
out of depth here. The most pressing problems facing humanity
are broken homes, human rights violations, environmental
degradation, armed conflict and the like. Where and in what
activist manner are we seized of these issues as a faith
community? Who should the agencies working in these areas
get in touch with to get our position or involvement as
a concerned group? The problem of female infanticide has
just received promise of active interest from SGPC when
the directive against kurimars has been part of Sikh ethos
from the time of Guru Gobind Singh. The cleanup of Bain
Nadi has been accomplished by a lone volunteer and till
today we have not heard a word of concern from the SGPC
or the Akal Takhat regarding the poisons running through
the water resources of this land of five rivers where the
Gurus sang songs extolling water as pita and jit harya sabh
koe.17
One reason is that gurdwaras presently do not afford any
opportunity for community to consult internally and the
sangat is not in the loop on decision processes, choice
of projects or asked to actively get involved in any socially
responsible intervention with the world external to the
Gurdwara. This explains why initiatives of the type at Duxbury
are not even heard of in our sangats.
Social engagement of religious groups is not bounded within
the confines of beliefs, rites and rituals or esoteric symbolisms.
Faith traditions grow within certain cultural milieus and
some culture related characteristics come to be associated
with religious groups. In our case instead of trying to
unravel our cultural heritage and showcasing it we seem
to act as if cultural influences can only pollute religious
purity. This is also inhibiting our potential for effective
social engagement in a world where the other faith groups
use all the cultural trappings that help the cause they
are pursuing.
I also sense that our inability to consolidate our gains
and build on our successes has contributed to our declining
ability to make an impact socially. We are endowed with
an excellent theology on social responsibility. We were
the last religious group to cede rule to the British. In
independent India we achieved early economic success by
taking avidly to the green revolution. However we either
kept our advantage under sacred wraps or squandered it away.
Thankfully in India there is a growing sense of buoyancy
among Sikhs and they are now more visibly engaged in eradication
of social evils and improvement in the condition of their
fellow beings. I am quite impressed with the range of gurdwara
based programs like hospitals and schools that I have seen
grow over the last two decades. Sikhs have also responded
to the problems arising from the 80’s to develop activist
forums, and their help to disaster victims has been quick
and visible. There are several other initiatives that are
reassuring that Sikh activism is reviving.
Situation relating to the Diaspora however is not as comforting.
Their involvement with issues of social concern is only
marginal, if so. Their main focus has been to establish
gurdwaras and organize Sikh camps for the youth. In recent
years, some initiatives to reach out to the mainstream gained
urgency because of post September 11 experiences. There
also have been some projects to establish Sikh chairs in
a few universities, exhibitions of Sikh art and artifacts
at some well-known galleries and film festivals. The core
issues that remain the concern of social activists have
not witnessed Sikh involvement as a faith group. The reasons
for this phenomenon are the same as in the Indian situation,
only a bit more pronounced. At the individual level too
Sikh giving has found its way more to India than to local
causes ostensibly in a nostalgic bid to reconnect with their
roots or possibly because of other pragmatic considerations.
There too most of contribution is intended for religious
projects with only a small portion going for other socially
relevant initiatives.
Concluding
We do have problems in our social activism at the present
time. This lapse possibly does not seize our attention weighed
down as we are with internal identity issues and growing
alienation among the youth. We also are still struggling
to figure out how to position ourselves as a minority to
be able to effectively engage the mainstream as a faith
group on issues of broader social concern. In the process
we are turning inwards, with a hunker down mentality talking
more about what the Gurus said and did rather than trying
to carry their example and mission forward.
We have to move beyond ruminating. We can recall our acts
of social responsibility a million times in our ardas –
it will not enable us to engage effectively in causes that
are of importance in today’s context. That ability
will only be enhanced if we talk about what is impeding
us presently to become more engaged and involved as a faith
group. Once we are able to think through I have no doubt
we would succeed in repositioning ourselves as concerned
social activists very quickly and effectively. Sikh transition
from ruminating to talking will not come easy. Walking is
not a problem once they get to know the way – if at
all they will have to be dissuaded from plunging headlong!
~~~
References
1. moorakh pandit hikmat hujat sanjai kareh pyar -[M I,
Guru Granth Sahib, p.469], qazi kurh bol mal khaaye. brahman
nhave jia ghave -[M I, Guru Granth Sahib, p.662]
2. khatriyan te dharam chhodiya [M I p.663]
3. qazi hoe rishvati vadi laike haq gavai [Bhai Gurdas,
Varan 1/30]
4. kal kate raaje kasaai dharam pankh kar udhriya -[M I,
Guru Granth Sahib, p 145]
5. andhi rayat gian vihooni bhaah bhare murdaar -[M I, Guru
Granth Sahib, p.469] , I Basant Hindol p.1191
6. Basant Hindol, Guru Granth Sahib, p 1191
7. Je sakta sakte ko maare ta man raus na hoyi – sakta
seeh mare pai vagai khasme saa pursai (M1, p. 360)
8. Full text see Dasam Granth, Chapter 14, pp. 2263-72
9. See author’s book, Exploring Sikh Spirituality,
Chapter VI, Faith and Environment that looks at the Sikh
Perspective on environment and ecological issues.
10. changey changa kar money mandey manda hoey. aasaq ahu
neh aakhiey jeh lekha vartey soey -Var Asa, Slok M II, Guru
Granth Sahib, p.474
11. seva karo das dasan ki anik bhanl tis taro nihora -Gauri
M V, Guru Granth Sahib, p.204
12. dal bhanjan gur surma vadh jodha bau parupkari
13. jo tho proem khaelan kaa chaao sir dhhar thalee galee
maeree aao eith maarag pair dhhareejai sir dheejai kaan
n keejai- Slok Varan te Vadhik, M I, Guru Granth Sahib,
p 1410
14. manas ki jat sabh eicay pehchanbo – Dasam Granth
15. Gateway to Sikhism, Life of Guru Gobind Singh, Battle
of Chamkaur
16. Muzzafar Alam, Sikh Uprising Under Banda Bahadur in
Grewal & Banga, Patiala, p. 40-45
17. The reader may find the following extract from the executive
summary of a Bitter Harvest: Farmer suicide and the unforeseen
social, environmental and economic impacts of the Green
Revolution in Punjab, India as instructive: ‘This
report takes issue with these declarations by exploring
the Revolution’s darker side. In so doing, one quickly
encounters an increasing, unmistakable and brutal pattern
of farmer suicide across the state. The links between the
Green Revolution and this suicide epidemic are found in
a web of interconnected crises that have enveloped rural
Punjab over the last several decades; crises born of the
same processes that so greatly increased rice and wheat
yields to begin with. This report examines three such critical
issues: increasing rates of rural inequality, ecological
collapse both in soil and water systems, and skyrocketing
levels of debt among Punjabi farmers.
*
This paper was presented at International Seminar on "Religion
and Human Social Responsibility" organised by Prof
Harbans Singh Department of Encyclopeadia of Sikhism, Punjabi
University, Patiala on February 26-28, 2008
** U. North Texax Health Science Centre, #6415, Amicable
Drive, Arlington, TX 76016 UK. Email <enveen@yahoo.com>
¤
