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I Remembered Sikhi
Mejindarpal Kaur: Punjab

May 3, 2003

Guru roop pyare veero atay bheno,

Vaheguru Ji Ka Khalsa Vaheguru Ji Ki Fateh.

I may not be with you in person today, but I feel I am in your midst as you celebrate and deliberate on the role of Sikh women in the Panth.

I have been on a journey for the last three months on which I never felt alone. I was always aware that you were there, standing shoulder to shoulder with me from the moment Lakhbir Kaur and I resolved not to budge when the sevadars at Darbar Sahib, Amritsar, forcefully stopped us from participating in the Sukhasan Sahib ceremony.

Writing down my thoughts is proving to be more challenging than the pace of the Sikh Women and Seva campaign. This is so because much of what has unfolded in the campaign is beyond words. Throughout the campaign, I felt that a force beyond me was operating. This strengthened my resolve, as I was aware that I was not dictating my actions but that the Panth was.

It was 10pm on 13 February 2003 and I had checked into Guru Hargobind Nivaas an hour earlier. I had had langgar at the Kaar seva camp site next to Guru Hargobind Nivaas. The langgar was the best thing that had happened that whole day- we were served daal with ghee tarka.

I was tired, but I wanted a quiet word with Vaheguru as things had gone horribly wrong on my journey to Darbar Sahib.

I asked Lakhibir Kaur if she would like to come along to the Darbar Sahib. She and I had some catching up to do. I was in Panjab to help organize United Sikhs' summer camp and I needed some feedback from the pilot camp she had attended. She agreed as she was leaving the next day…or so we thought….

I knew not that my day's challenge was not over. When the SGPC sevadar pushed us out of the queue and said " you cant do this seva, you will have to leave…," I felt hurt. But my pain was not from physical force the servadars had used.

Instead, I felt that 'my Sikhi' had been hurt. I remembered Sikhi that February night as I closed my eyes and cried tears for my Guru. I felt that Guru Nanak had been betrayed. I had been brought up on Sikhi which preached equality. But what was this Sikhi that was being practiced at Darbar Sahib? I could not stand by and let this go unchecked.

I found myself sitting in the outer parkarma of the darbar sahib pondering on the next move, after having been unceremoniously removed form the sukhasan procession by the sevadars.

There had been no plans for a campaign. Or so I thought. But I had with me all the tools of a campaign. Two months earlier in London, I had been involved in organizing with VOICES FOR FREEDOM, an interview of the Jathedar of Akal Takht, Joginder Singh. I had carried with me to Amritsar, a VCD of the interview, to present to the Jathedar.

One of the 10 questions he was asked in the interview was: Do Sikh women have a right to undertake seva at Darbar Sahib and to participate as one of the panj pyare during amrit sanchar?

His answer was : "Sikh women have an unequivocal right to undertake seva at darbar sahib and to participate in the seva of the panj pyare."

I had asked him during the pre-interview why then was there talk about Sikh women not being allowed to do seva. I reminded him about the signature campaign started by bhenji Kiran Kaur from Canada.

His response to me was: "I have never received a complaint"

That cold February night as I sat and stared at the sky above the serene sarovar surrounding the Darbar Sahib, I decided that I had to give the Jathedar his first complaint.

The next day we submitted letters of complaints to the Jathedar's and SGPC's offices. We asked for the immediate restoration of Sikh women's right to undertake all forms of seva.

That very day, I contacted VOICES FOR FREEDOM to engage the Sikh diaspora in the campaign. VFF started a petition campaign within a week. To date some 300 Sikh organisations around the world are signatories to this petition.

For the last three months, our campaign has taken us to villages and cities. We spoke to Sikh women who felt inspired by reminders of Mai Bhago. And we have received tremendous support from Sikh organizations.

The voices of dissent have been mere murmurs as no one has dared to publically denounce Guru Nanak's principle on gender equality. Yet one knows that this dissent may have influence over the SGPC. This dissent has in the main been influenced by brahminical attitude towards sootek and impurity of women.

Further, we have not been without difficulties as we struggled to deal with a community with a male bias. There were turning points, days when I went to bed wary of the challenges ahead. At two such turning points the hukumnama the next day was:

Slok Mehla 3
hasti ser jiyo ankas hae,
aehran jiyo ser dey
man tan aagey raakh kay
ubhi save keray
eyo gurmukh aap nivariyae sabh raaj shrishti ka lae (page 647/648 sggs)

The elephant offers its head to the reins, and the anvil offers itself to the hammer just so, we offer our minds and bodies to our Guru; we stand before Him, and serve Him.This is how the Gurmukhs eliminate their self-conceit, and come to rule the whole world. O Nanak, the Gurmukh understands, when the Lord casts His Glance of Grace. ||1||

Once again the Guru provided guidance and the sangat gave us strength.

Today we await a report by the SGPC's Dharam parchar committee's subcommittee on the way forward. This report is expected by 15 May 2003.

At a public meeting called by this subcommittee on 25th april, I submitted :

1. THAT SGPC APPOINTS A DATE IN THE NEXT MONTH, FROM WHICH DATE, ALL PROHIBITIONS ON SIKH WOMEN TO UNDERTAKE ANY SEVA AT DARBAR SAHIB AND ANY GURDWARA ARE LIFTED;

2. THAT SGPC PUTS IN PLACE SYSTEMS TO ENCOURAGE SIKH WOMEN TO PARTAKE IN THE HITHERTO PROHIBITED SEVA AND THOSE SEVA FOR WHICH THERE IS NO OFFICIAL PROHIBITION, BUT WHICH ARE MONOPOLISED BY SIKH MEN;

3. THAT SGPC ORGANISES A MASS PARTICIPATION BY SIKH WOMEN OF ALL TYPES OF SEVA AT DARBAR SAHIB ON THE APPOINTED DATE, TO MARK THE LIFTING OF THE PROHIBITIONS;

4. THAT SGPC ENGAGES A QUALIFIED PERSONNEL MANAGEMENT TEAM TO ENSURE THAT PROPERLY QUALIFIED STAFF ARE ENGAGED AND TRAINED AS SEVADARS;

5. THAT SGPC ENSURES THAT ONLY THOSE WHO UNDERSTAND AND PRACTISE HUMILITY AND LOVE DURING SEVA SHOULD BE ENGAGED AS SEVADARS;

6. THAT SGPC SETS UP A SECRETARIAT (OVERSEEN BY THE AN INDEPENDENT NON- SGPC COMMITTEE) TO ENSURE THE SMOOTH TRANSITION FROM THE PREVIOUS DISCRIMINATORY TRADITIONS TO THE FULL IMPLEMENTATION OF SIKH WOMEN'S RIGHT TO UNDETAKE ALL TYPES OF SEVA;

7. THAT THERE SHOULD NOT BE ANY SEGREGATION OR RESERVATIONS OBSERVED WHEN IMPLEMENTING THESE RIGHTS FOR SIKH WOMEN

8. THAT SGPC SEIZES THIS OPPORTUNITY, TO PUT RIGHT ANY OTHER UNEQUAL TREATMENT OF SIKH WOMEN AT RELIGIOUS INSTITUTIONS OR OTHER INSTITUTIONS MANAGED BY SGPC.

In the short term, we have to ensure that there is an immediate restoration of Sikh women's rights to undertake all forms of seva.

We must leave no stone unturned to achieve this and there should be no compromise on this issue.

SHATTERING SOME MYTHS ABOUT SIKH WOMEN AND SEVA THAT WERE PRESENTED TO THE SGPC ALSO ALONGWITH
April 25, 2003

IT HAS BEEN SUGGESTED THAT SIKH WOMEN SHOULD NOT BE ALLOWED TO PARTICIPATE IN CERTAIN SEVA. WE HAVE REPRODUCED BELOW SOME OF THE MYTHICAL EXCUSES GIVEN FOR DISALLOWING SEVA AND THE GURMAT RESPONSE TO THESE MYTHS:

a) During seva a Sikh woman would have to endure Eve-teasing, jostling, or she may indeed be involved in sexual misdemeanours
GURMAT: A Sikh woman is less likely to be a victim of eve teasing at a Gurdwara, let alone DARBAR SAHIB, Amritsar, than she is at any other public place. Jostling should be brought under control by the management by hiring properly trained and polite sevadars who can ensure orderly conduct at Gurdawaras. To suggest that Sikh women will indulge in sexual misconduct during seva is an insult to the devotion and integrity of all Sikh women. However, should any untoward incident take place, it will involve both a man and a woman and both parties should be appropriately dealt with. Misconduct by Sikh men should not punish Sikh women. All efforts should be taken to punish the miscreants.

b) A mensturating Sikh women should not be allowed to do seva and it would be difficult to establish if she is menstruating when she requests to do seva.
GURMAT: There is no prohibition in Sikhism on a woman undertaking any Seva or prayer when she is menstruating. Guru Nanak Dev Ji declared in Asa Ki Vaar : Sebho Sootak Bharam Hae….All belief in the Brahminical concept of sootak is mere superstition. Guru Nanak Dev Ji goes on to say….that the superstition of sootak can only be erased by spiritual knowledge…Nanak Sootak Aave Na Utarae Gian Utarair Dhoae. As a woman has her periods, month after month, so does falsehood dwell in the mouth of the false; they suffer forever, again and again. They are not called pure, who sit down after merely washing their bodies. Only they are pure, O Nanak, within whose minds the Lord abides. || 2 ||(page-472: Mehla-1)

c) Sikh men wear their kecchera as an outer garment during the cleaning seva in Darbar Sahib, however, it would be improper for a Sikh woman to do the same as it may be distracting for Sikh men.
GURMAT: There is no need for Sikh men and women to dress alike during seva. A Sikh woman could be asked to dress in a manner which is respectful of her presence in the Darbar Sahib. Any tradition which prevents a Sikh woman from exercising her right to do seva has to be modified accordingly.

d) Sikh women have never done seva at Darbar Sahib, be it for cleaning the Darbar Sahib or for doing Kirtan. Why start a new tradition? Further, they may distract the Surt (spiritual link) of the male sangat.
GURMAT: There is no historical evidence to suggest that Sikh women did not ever do seva at Darbar Sahib. To the contrary, Sikh history is replete with examples of seva done by Sikh women. Further, since equality was granted to Sikh women by Guru Nanak Dev Ji, there is no theological basis to suggest that Sikh women were prohibited from doing seva at Darbar Sahib.
Sikh women have done Kirtan at all other gurdwaras, including Takht Sahibs where the distraction to the male surt has not been an issue. Why should it be any different at Darbar Sahib Ji?

e) Due to the weight of the Palki Sahib, a woman would not be able to carry it on her shoulders.
GURMAT: It is ignorant to suggest that no Sikh woman would have the stature to shoulder the weight of the Palki Sahib, assisted by other bearers. It is naïve to suggest that a Sikh woman would attempt to do this seva unless she has the strength to do so.

f) There is always a heavy rush following the Palki Sahib seva during the Sukhasan and Parkash ceremonies. If Sikh women are allowed to undertake the Palki Sahib seva, they could be 'roughed' up in the rush and could give rise to more problems.
GURMAT: There should be no disorderly conduct during any of these ceremonies as it is unbecoming conduct at a holy place. The SGPC management should engage suitably trained sevadars to ensure orderly ceremonies. Therefore, if the ceremonies stewards do their job well, the question should not arise about any risk to Sikh women during these ceremonies

TYPES OF SEVA:

1. PALKI
No Sikh woman has ever done such seva previously. Why start a new tradition?
GURMAT: Equal opportunity is not a tradition but a right. We are aware of instances where a Sikh woman has done the palki sahib seva.

The Palki Sahib ceremony is a ritual and no Sikh, man or woman should do it anyway.
GURMAT: Rituals or Karam Kaand are prohibited in Sikhism. But if a Sikh, man or woman performs a religious act as an act of love for the Guru, it is not a Karam Kand. A Sikh should be made aware of this and the SGPC should not allow any act of the ceremony to take the shape or form of a Karam Kaand. If any aspect of the palki seva is ritualistic, SGPC should end it.

2. PANJ PYARAE
Panj Pyarae sewa: In 1699 when Guru Gobind Singh Ji called for volunteers to be one of the panj piarae, no woman rose to the challenge and so she should be excluded from the panj piarae seva today.
GURMAT: The social realities of 1699 were very different from today. However, it must be remembered that Mata Sahib Kaur was bestowed the custodianship of the Khalsa. An Amritdhari Sikh woman partakes amrit from the same crucible and ceases to be seen as a woman or man in her spiritual role as one of the panj piarae.

Since women were not one of the panj pyarae in 1699, are Sikh women, therefore, not to take amrit today. Further, since there were no European Sikhs in 1699, should European Sikhs be disallowed from being one of the Panj Pyarae too? Using historical events to distort Sikh principles is a sign of ignorance.

If one accepts the concept of impurity, then there is impurity everywhere. In cow-dung and wood there are worms. As many as are the grains of corn, none is without life. First, there is life in the water, by which everything else is made green. How can it be protected from impurity? It touches our own kitchen. O Nanak, impurity cannot be removed in this way; it is washed away only by spiritual wisdom. || 1 || FIRST MEHL:

The impurity of the mind is greed, and the impurity of the tongue is falsehood. The impurity of the eyes is to gaze upon the beauty of another man's wife, and his wealth. The impurity of the ears is to listen to the slander of others. O Nanak, the mortal's soul goes, bound and gagged to the city of Death. || 2 || FIRST MEHL:

All impurity comes from doubt and attachment to duality. Birth and death are subject to the Command of the Lord's Will; through His Will we come and go. Eating and drinking are pure, since the Lord gives nourishment to all. O Nanak, the Gurmukhs, who understand the Lord, are not stained by impurity. || 3 || (page 472 )

The campaign in Panjab, had hitherto not involved the youths because the campaign started during the college examination season. The examinations are coming to an end and Sikh youths have started to approach us to address them at their colleges .

We will be addressing the first Sikh youth gathering at Lyallpur Khalsa college in Jallandhar on 10 May. The organizers have promised ANY support the campaign requires to secure full implementation of Sikh women's rights. We will spend the rest of the college holiday season increasing awareness and mustering support amongst Sikh youths.

I REMAIN CAUTIOUSLY OPTIMISITC ABOUT THE OUTCOME OF OUR CAMPAIGN, BUT I WOULD LIKE TO CALL ON ALL OF YOU TO BE PREPARED TO FIGHT A LONG BATTLE, SHOULD IT BE REQUIRED.

Despite the positive response we have received for this campaign, it has flagged up a disquiet in our minds which suggests that long term solutions WILL ALSO HAVE TO COME FROM OUTSIDE PANJAB:

FIRSTLY, WHY HAVE EQUAL RIGHTS FOR SIKH WOMEN NOT BEEN PRACTISED AT DARBAR SAHIB DESPITE GURU NANAK'S TEACHINGS ON EQUALITY MORE THAN 500 YEARS AGO?

SECONDLY, WHY HAVE SIKH WOMEN MOVED BACK IN TIME? SIKH HISTORY IS FULL OF EXAMPLES OF THE BRAVERY AND CONTRIBUTION OF SIKH WOMEN IN THE PAST?

THIRDLY, DESPITE EQUALITY BEING AN ESTABLISHED PRINCIPLE IN SIKHI, WHY HAVE SIKH WOMEN IN PANJAB NOT BEEN VOCAL IN THE PRESENT CAMPAIGN?

I hope the other speakers at this seminar will provide detailed answers to these questions. The short answer is that Sikh women in Panjab have long been without these rights and they are hard pressed to help themselves without a helping hand from their brothers and sisters who enjoy these rights elsewhere.

The answers to the above questions, suggest that long term solutions lie at the doors of the Sikh diaspora. Not because the Sikh diaspora is superior but because it has the resources. A Sikh is a Sikh wherever he may reside. If he/she serves another Sikh he/she does so in accordance to Sikh principles of sanjivaalta and pyar.

I would like to therefore make one proposal:

All Sikh organisations in the Sikh diaspora, no matter what their projects are in their home country, should resolve to undertake at least one project in Panjab in any village or town and on any social issue. This project should seek to deal with gender quality by treating the project with a Gender And Devlopment (GAD) slant. By doing so, it will seek to develop the capacity of all Sikhs male and female by redressing the imbalance between genders. What is important is that the role of Sikh women in any of these projects, whether as provider or recipient, should be visible.

There already are Diaspora Sikh organisations working in Panjab: UNITED SIKHS and FATEH are just two of them. These human development organizations should be sought to network with the Sikh diaspora organizations seeking to work in Panjab. The end result will be that hubs of Sikh development centres will be created, that will provide gender and development solutions at the grassroots level.

This commentary was prepared for the VFF seminar "Role and Advocacy of Women in Sikhi, Challenges Ahead and the Solutions to those challenges in the 21st century" Baltimore, MD

Mejindarpal Kaur is a barraster from the UK. She and Lakhbir Kaur filed complaints with the SGPC and Jathedar Joginder Singh after being denied their right to do sukhasan seva at Darbar Sahib. Mejindarpal continues to work at rallying support for the Sikh women's movement in Punjab and New Delhi. Mejindarpal had originally gone to India to work on human development projects with UNITED SIKHS and FATEH.

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