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Journalism of Courage
‘‘YOU are blessed.’’ A middle-aged matron smiles as a stray petal floats into a young woman’s hands. The next moment, she’s on her knees, diving for the thick garland of roses that’s just fallen off the palki. But there are scores of others, and all she can manage is a half-dried bud. But that is enough, says the blissful smile on her face.
It’s 9.45 pm, bedtime for Guru Granth Sahib, the living guru for the Sikhs. The devouts are still streaming in for the sukhasan ceremony. It is special, even for the regulars. And more so for women, who can stare, but never touch.
Which is why, dupattas on bowed heads, they follow at a discreet distance as the palanquin bearing the Guru sahib is taken to the Akal Takht. The vigilant sewadars make sure they never stray too near. “Paase hato bibiji, (Get aside, lady),’’ an imperious command rings out as a woman edges closer to the men around the palki.
Sixty-three years after the Religious Advisory Committee of the Shiromani Gurdwara Parbandhak Committee (SGPC) passed a resolution allowing baptised Sikh women to perform kirtan inside the sanctum sanctorum of the Golden Temple, and seven years after the five Sikh high priests issued a directive letting them participate in the sewa of Guru Granth Sahib, women are still treated as untouchables during these ceremonies.
The issue was highlighted on February 13, when two women, Mejinderpal Kaur and Lakhbir Kaur, from London, were physically barred from performing the sewa.
The ban on women can be traced back to the late 18th century, when the control of Golden Temple rested with the Udasi sect, which believed in celibacy. It was as late as in 1996, with the ascendance of Yogi Harbhajan Singh, the NRI Sikh leader credited with converting a large number of Americans and Europeans to Sikhism, that the issue was raised for the first time. Yogi’s women followers visiting India once even performed the ritual at the sanctum sanctorum—but that was just for a day.
Women continue to be banned from the midnight sewa in which the sanctum sanctorum is washed with milk and water. Even the pre-sunrise parkash ceremony is out of bounds for them.
And yet, says Sikhism scholar Dr Surjit Singh Gandhi, there is no historical evidence to suggest that women were ever stopped from participation. ‘‘But it all boils down to brahamnical ritualism, which the Sikh gurus themselves abhorred. Sikh women are right in saying that gender equality is enshrined in the religion, and demanding their right to participate in these activities, but it is ironical that they have chosen a totally ritualistic activity to stress equality norms,’’ says Gandhi.
But women are adamant they want that right. Prani Chawla and Kamaldeep, two Sikh women from Thailand, remember being reprimanded for their desire to be part of the ceremony. Jarnail Singh, a regular, told them: ‘‘Eh saade Sikhaan da muamla hai tuhaada bibiyan daa nahin. Asi nahin tuhanoon ithe wadan dena (This is an internal matter of the Sikhs and not you women. We won’t allow you here).’’
Gur Amrit, an American Sikh, is shocked at this open affront. ‘‘Guruji taught equality,’’ she murmurs softly But Jarnail Singh, already several feet ahead, doesn’t care. ‘‘That rejection will always be with me,’’ says Mejinderpal, who’s launched a signature campaign for equal rights.
(With S P Singh in Chandigarh)
