Sikh Identity

This chapter has consistently used a rather flexible definition of who is a Sikh. On one end of the spectrum, we have considered the rigorous regimen of observance as spelled out in the Rahit, which calls for the recitation of some twenty pages of prayer every morning before six o’clock.

At the other end of the spectrum are those who cut their hair, and yet one cannot deny that they are Sikhs.

This flexible definition is in keeping with the Sikh perspective. Every religious tradition sets forth ideals that are not necessarily put into practice by all of its followers. Sikhism openly acknowledges this reality. It is also important to recognize that the label “Sikh” can refer broadly to an ethnic group, without necessarily implying adherence to the religion of Sikhism. For centuries, Sikhs maintained a society in the Punjab that was quite distinctive, and the vast majority of today’s Sikhs are themselves descendants of Punjabi Sikhs. Thus, being Sikh has both a societal and a hereditary aspect, neither of which necessarily involves the explicitly religious aspects of belief or conduct.

Gender Roles in Sikhism

Sikhism, like every religion, has both its ideals and its practical realities. Such is the case with the relative roles of men and women over the centuries. Certain ideals regarding the status of women are set forth straightforwardly, for instance in these words by Guru Nanak:

From women bom, shaped in the womb, to women betrothed and wed, We are bound to women by ties of affection; on women man’s future depends. If a woman dies he seeks another, source of society’s order and strength. Why then should one speak evil of women, they who give birth to kings? Women also are born from women, as are all who have life and breath.—

Sikhism has always maintained this ideal of gender equality with regard to the crucial issue of spiritual liberation (mukti).

Sikh teachings from the beginning rejected practices such as female infanticide, which were common in the Punjab in Guru Nanak’s time. The Rahit emphasizes that women are to participate fully in the religious life. But teachings alone do not always ensure equality in society, even in religious society. Men have predominated; notably, the ten Gurus were all men.

Sikh society, through the centuries and up to the present day, has tended to be quite patriarchal, with positions of institutional power occupied by men. The wedding ceremony that we have considered suggests a certain patriarchal tendency with its prescribed vows. The groom promises to be “protector” of the bride and her honor; the bride promises to accept her husband as “master of all love and respect.”

Yet the social history of Sikhism includes many examples of equal participation by women in religious matters and of women who serve as role models. Sulakhani, the wife of Guru Nanak, certainly is portrayed as a role model—not only in the domestic domain of the household but also as a confidant and advisor to her husband. There is evidence that wives of other Gurus participated to some degree in administration of the Panth.

As is the case with all of the world’s major religions, the degree of gender equality in Sikhism varies from circumstance to circumstance. Generally speaking, modem times have brought changes. In 1977, a wedding ceremony took place in a small town in the Punjab in which the bride led the groom in the final walk around the Adi Granth—a surprising incident, but no one was able to find anything in Sikh scripture to provide an objection based on doctrinal grounds. In another example of changing times, in the late 1990s women began to take on the traditionally male practice of ritual washing of the Golden Temple at midnight.—

The rapid growth of the Sikh diaspora in places where gender equality is held up as an ideal suggests that such changes will bring new opportunities for women to occupy roles of power in Sikh religion and society.

With regard to the issue of gender equality, too, the Panth will need to continue to make adjustments as it orients its way as a global religion.

Self-Assessment 7.3

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Sikhism in the Twenty-First Century

There are approximately 25 million Sikhs in the world, more than 90 percent of whom live in India—and the great majority of those Sikhs live in the Indian state of Punjab, which is located in Sikhism’s traditional homeland (also called the Punjab).

Since the early twentieth century, what might be called orthodox Sikhism has been defined by the Khalsa; prior to that time, Sikhism tended to be more diverse. Today, a great majority of Sikhs conform to this orthodox model, although there are a number of sects that to some extent do not exactly fit the Khalsa norm. One such sect is the Nihangs, mentioned earlier in this chapter as the only group of Sikhs who regard the Dasam Granth as of equal stature with the Adi Granth. Another sect, relatively popular in the United States, is the Sikh Dharma of the Western Hemisphere, or the 3HO (Healthy Happy Holy Organization) Sikhs. Members of this organization, which was founded in 1971 by Yogi Bhajan, rigorously practice mediation and a special form of yoga. The fact that most Khalsa Sikhs tend to be perplexed by these practitioners indicates the diversity among those who regard themselves as Sikhs in today’s world.—

The nearly 2 million Sikhs who live outside of India typically conform to the orthodox mold as established by the Khalsa. As many as 650,000 Sikhs live in Canada, and 500,000 in the United States, although some estimates are significantly lower. Regions in the United States with large Sikh populations include New York and California— especially, as we have observed in this chapter’s Global Snapshot feature, in the Central Valley. Yuba City, located just north of Sacramento, is home to an annual Nagar Kirtan parade that draws more than 100,000 people to share in the celebration.

Much more ominously, as noted previously, Sikhism in North American in the twenty-first century, in the wake of the World Trade Center attacks of September 11,2001, has been forced to confront the threat of extreme violence, including the murders of six in Wisconsin and two in Elk Grove, California.

In this chapter, we have learned about the teachings, the way of life, and the historical development of Sikhs and their religion. Founded by Guru Nanak (1469-1539), Sikhism is relatively young compared to other major world religions. It nevertheless is firmly rooted in a tradition that is historically rich, theologically and ritually sophisticated, and adorned with impressive musical and architectural achievements. Especially because of the central role of the Khalsa, with its Five Ks and other standards for Sikh behavior and identity, the Panth tends to be a community with well-defined ideals. All of these factors contribute to the considerable holding power of Sikh tradition, even as the modern world invites—and sometimes forces—adaptations.

Sikhism today is a global religion, as vital in such places as Toronto, Canada, and the Central Valley of California as it is in its ancestral homeland of the Punjab. As it continues to draw upon the richness of its eventful historical tradition, Sikhism shows every sign of continuing to adapt to modernity in the various places across the globe that it has come to call home.

SEEKING ANSWERS

What Is Ultimate Reality?

Sikhism is strictly monotheistic, emphasizing the oneness of God, while also teaching that God dwells within creation. For reasons that human beings cannot understand, God created the world. Knowing the divine nature can be considered analogous to knowing the nature of an artist through contemplation of her artwork. Sikhism holds that the world is good, that God is immanent in the world, and that the world is permeated with divine order, called hukam. If this divine order can be recognized, it stands to reason that human beings can come to know God.

How Should We Live in This World?

Sikhs believe that God dwells within everyone. Humans tend, however, to be selfcentered, rather than God-centered, a concept known as haumai, the self-reliance or pride that poses the primary obstacle to spiritual fulfillment. Sikhs further believe that the world is permeated with hukam, or divine order. To live in accord with hukam naturally requires proper ethical conduct. The Khalsa, though technically made up of only a minority of Sikhs, continues to be the authoritative source for ideals on the right way to live.

What Is Our Ultimate Purpose?

Immanent in creation, God is knowable to human beings. The flaws of haumai can be overcome through attention to the presence of the divine, most effectively through meditation on nam, the Name of God. As the term suggests, liberation (mukti), which for Sikhism is being in the presence of God, is the complete overcoming of the human condition. Sikhism teaches that the ultimate purpose of life is to attain spiritual liberation, and thereby release from samsara, the cycle of death and rebirth.

REVIEW QUESTIONS

For Review

1. What is the meaning of the term guru?

2. Identify at least three of the names for God in Sikhism. What is the relationship of the names to each other?

3. Compare the contributions of Guru Nanak and Guru Gobind Singh for the development of Sikhism.

4. What is the Khalsa? What is its ongoing relevance for Sikhism?

5. How do the Five Ks of Sikhism serve to strengthen Sikh identity?

For Further Reflection

1. What aspects of the Sikh God would Jews, Christians, or Muslims find familiar?

2. Describe mukti, spiritual liberation. How does this compare to forms of spiritual liberation in other religions—for example, to Hindu moksha or Buddhist nirvana?

3. Compare Sikh worship in the gurdwara with the forms of worship in religions with which you are familiar, either through studies or through personal experience. What are the notable similarities and differences? What do these comparative points regarding worship suggest about the nature of the religions, in general?

Chapter 7 Self-Quiz

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Chapter 7 Flashcards

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SUGGESTIONS FOR FURTHER READING

Cole, W.

Owen, and Piara Singh Sambhi. The Sikhs: Their Religious Beliefs and Practices. 2nd rev. ed. Brighton, UK: Sussex Academic Press, 1995. A highly readable and informative account, organized in such a way as to make easily accessible the main figures and ideas.

Mann, Gurinder Singh. Sikhism. Upper Saddle River, NJ: Prentice Hall, 2004. A clear and up-to-date overview, with focus on modern times.

McLeod, Hew. Sikhism. London: Penguin Books, 1997. Adetailed yet accessible overview of the religion, with a helpful appendix of primary source material.

McLeod, W. H., ed. and trans. Textual Sources for the Study of Sikhism. Totowa, NJ: Barnes & Noble Books, 1984. A helpful collection of source material that goes well beyond the Adi Granth and presents texts in such a way as to clarify the identity of authors.

Singh, Khushwant. A History of the Sikhs. 2 vols. Princeton, NJ: Princeton University Press, 1963-1966. A detailed and authoritative resource.

Click here for more suggested readings, weblinks, and other media for this chapter.

ONLINE RESOURCES

Sikhs.org: Philosophy & Scriptures

Sikhs.org/topics2.htm

Provides access to the Sri Guru Granth Sahib, along with other scriptures, in English translation. More generally, the website sets forth a wide array of helpful information from a Sikh’s “insider’s” perspective.

Wabash Center

wabashcenter.wabash.edu/resources

The Wabash Center, a trusted resource for all aspects of the academic study of religion, offers links to a wide variety of dependable Internet resources on Sikhism.

SikhNet

sikhnet.com

Like Sikhs.org, SikhNet offers an extensive “insiders’” perspective on Sikhism, with information on many aspects of the religion.

The Pluralism Project at Harvard University: Sikhism

pluralism.org/religions/Sikhism

Thorough and dependable coverage of Sikhism in the United States.

Click here for web links to sacred texts.

LIST OF KEY TERMS

Adi Granth amrit qu rd war a Guru haumai hukam Khalsa lanqar mukti

Mui Mantra

Panth

Rahit

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Source: Brodd Jeffrey, Little L., Nystrom B., Platzner R., Shek R., Stiles E.. Invitation to World Religions. 4th edition. — Oxford University Press,2022. — 1196 p.. 2022

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