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Akal Takhat Says No To Kirtan Sewa By Women At Darbar Sahib

Discussion in 'Hard Talk' started by dalbirk, Oct 13, 2008.

  1. dalbirk

    dalbirk
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    The demand to allow baptized Sikh women to perform kirtan and seva inside the sanctum sanctorum of the Golden Temple raised a controversy again at a seminar organized by the Global United Sikh Women Organization here today. When Dr Mohinder Kaur Gill, a Sikh scholar, wanted the inclusion of baptised women among Panj Piyare ( Five Beloved Ones), Jathedar, Akal Takht, Giani Gurbachan Singh chided her for raising such sensitive issues publicly. He, however, said such matters should have been taken up by the sub-committee of SGPC representatives, Akal Takht, Sikh intellectuals and baptised women.

    Rajinder Singh Mehta, member, executive committee, SGPC, at the function said women could not be allowed to participate in Panj Piyare or perform kirtan/seva due to a variety of reasons. He said the Almighty had differentiated man from woman at the time of birth, hence nobody should raise such a demand.

    Dr Mohinder Kaur, contradicting her own point, said the SGPC had given certain administrative reasons for disallowing women to clean the sanctum sanctorum or carry Guru Granth Sahib in a palanquin, but there was no valid reason to deny them a chance to perform kirtan.

    Bibi Jagir Kaur, after taking over as SGPC chief in 1999, had announced to treat baptised women on a par with men for discharging religious duties in the Golden Temple. Earlier, then acting Jathedar, Akal Takht, Prof Manjit Singh had taken a jatha of baptised women to perform seva in the sanctum sanctorum, along with wife of Harbhajan Singh Yogi. Later, notwithstanding her announcement on February 3, 2003, Bibi Kiranjot Kaur, a former general secretary, SGPC, could not arrange kirtan in the sanctum sanctorum.
    Gender discrimination in the Golden Temple was highlighted at the international level on February 15, 2003, when two England-based Sikh women were allegedly assaulted by SGPC sevadars during ‘sukhasan’ (carrying Guru Granth Sahib in palanquin) in the Golden Temple .
    Earlier, at the seminar Dr Upinderjit Kaur, education minister, said to preserve moral and ethical values in society, women should have to do introspection to awaken society ethically, morally and artistically by eradicating social evils. Women and organisations, including GND University, Punjabi University, SGPC, Kendri Sri Guru Singh Sabha, Chandigarh, and Naad Pargaas Sri Amritsar participated in the seminar. The minister congratulated Dr Jasbir Kaur, president, and said such seminars would help form an ideal society.

    What is members' opinion on this . Please share .
     
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  3. Randip Singh

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    I cannot believe when our Guru's have granted TOTAL equality to women in Sikhi we are arguing about such issues?

    This is just plain ridiculous. The Takht needs to wake up.
     
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  4. amritpalsingh

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    when women can do kirtan at other places, why not in Darbar sahib? either they should be allowed everywhere or nowhere.

    what is the reason for this difference ...
     
  5. pk70

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    Where is any reference in Sree Guru Granth Sahib ji where it is hinted the women should be kept out of Guru Seva. History proves contrary to it. Shame on these so called "Sikh leaders" who decide against the religion they are trying to represent. They are not even worth to be called Guru followers as Guru says
    ਨਾਰੀ ਪੁਰਖ ਸਬਾਈ ਲੋਇ ॥੩॥
    नारी पुरख सबाई लोइ ॥३॥( M-1 SGGS 223)
    Nārī purakẖ sabā▫ī lo▫e. ||3||
    Among all the women and the men, His Light is shining. ||3||
    :yes:
     
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    #4 pk70, Oct 14, 2008
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  6. Astroboy

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    ਨਾਮ ਤੇਰੇ ਕੀ ਜੋਤਿ ਲਗਾਈ (Previously namjap)
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    Page 599, Line 2
    ਗੁਰਮੁਖਿ ਏਕ ਦ੍ਰਿਸਟਿ ਕਰਿ ਦੇਖਹੁ ਘਟਿ ਘਟਿ ਜੋਤਿ ਸਮੋਈ ਜੀਉ ॥੨॥
    गुरमुखि एक द्रिसटि करि देखहु घटि घटि जोति समोई जीउ ॥२॥
    Gurmukẖ ek ḏarisat kar ḏekẖhu gẖat gẖat joṯ samo▫ī jī▫o. ||2||
    As Gurmukh, look upon all with the single eye of equality; in each and every heart, the Divine Light is contained. ||2||
    Guru Nanak Dev - [SIZE=-1]view Shabad/Paurhi/Salok[/SIZE]
     
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    #5 Astroboy, Oct 14, 2008
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  7. robinkhalsa

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    where is the equality regarding this matter? , show me a incident of equality?
     
  8. Randip Singh

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    scroll up and see what our Guru says on this matter. If you are saying women are not equal to men then that is not a Sikh principle.
     
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  9. Ravinderahl

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    I think the decision is abysmal. :(
     
  10. eropa234

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    Decession lack any reasoning.
     
  11. avinash

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    Gurfateh to all members,

    As per my point of view, Sewa by baptized women at Golden Temple must be allowed as it will lead to give equal rights between baptized men and women at all levels and among the khalsa people, followers of Guru Granth Sahib ji.
    In our gurbani it has also mentioned that, "Sou kyon Manda Aakhiya Jit Jamey Rajan"
    So, it was request to all members as well as sikh community to think about this point seriously and let hide the discrimination in actual terms.

    Gurfateh,
    Avinash kaur.

    :happy:
     
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  12. Randip Singh

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    agree 100%
     
  13. vijaydeep Singh

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    Gurfateh

    A good lot of office bearer in there are from Taksal. An the plea of old code they prevent. But there is no proof as such for old code.Better is to remove such guys from office.
     
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  14. AdsKhalsa

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    Waheguru Ji Ka Khalsa..Waheguru Ji Ki Fateh...

    we are helpless sitting here and banging our heads .. SGPC is lagging many such issues...I think Damdami Taksal is far better than SGPC.........

    Chardi Kala.....
     
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  15. Gyani Jarnail Singh

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    Khalsa Ji,
    Gurfateh.

    Pardon me..BUT Damdmai taksaal is the root of the problem.
    ALL..EACH and EVERYONE..of the Takhat jathedars, Granthis, Ardassiahs , sevadars..presently Employed by SGPC at ALL TAKHATS, etc are all from DT or affiliated Deras. THAT is the SOLE REASON..SGPC's OWN SIKH REHAT MARYADA is NOT being Implemented in Takhats/Gurdwaras under its control.

    The Previous Longest serving Jathedar Akal takhat Joginder Singh VEDANTI...(not SGGS..BUT VEDAS expert) was studnet of DT..present Jathedar Gurbachan Singh is DT based/educated....NONE is Missionary College Trained...and wehn the SGPC tried to RECRUIT two of the best Misisonary Trained Gyanis..the rest raised such a hue and cry..and the selection was abandoned..

    WHY do you think we have GHEE JYOTS BURNING in ALL Gurcdwars/Takhst/Harmandir Sahib....WHEN the SGPC SRM Maryada BANS it...so many other anti-gurmatt, anti-srm prcatises are from DT. DT has now gone into HAVANS...recently also a CHALISA...at Gurdwara Mehta HQ of DT....

    ITS the DT/SANTS/DERAS and the SANT SAMAAJ that are BLOCKING this KIRTAN/Panj Piayara SEWA of BIBIS. The One and Only Misisonary Jathedar..Prof Manjit Singh of Keshgarh while Acting Jathedar Akal takhat ALLOWED WOMEN to do KIRTAN/be part of Panj piayars in Harmandar Sahib....but he was REMOVED..and the Practise was stopped immediately.
     
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  16. Huck_Finn

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    cops i see cops :D


    and the quote of Rajinder Singh Mehta is the sentence every husband should byheart...and use when necessary :rofl!!:

    <<Rajinder Singh Mehta, member, executive committee, SGPC, at the function said women could not be allowed to participate in Panj Piyare or perform kirtan/seva due to a variety of reasons. He said the Almighty had differentiated man from woman at the time of birth, hence nobody should raise such a demand. >>

    :D
    :}8-:
     
  17. Ravinderahl

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    I think taliban have infiltrated the SGPC!! Why are we going backwards all the time?
     
  18. Gyani Jarnail Singh

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    Guru Nnak Ji Sahib came...and He not only pulled us all out of the deepest PIT of castes..bharams..superstitions, shubh-ashubh dins and dates, special days of pooja..sangrands..pooranmashis..shubh this and ashubh that...saradhs..feeding uselss and worthless parasites called Brahmins...vihlarr sadhs and yogis swamis etc who shunned householders as impure..yet begged food from their impure women...unequalities, injustices agaisnt women, the poor....the povery ridden..the labouring classes. the uneducated..the disenfranchised...AND PLACED US ON A PEDESTAL..high above all..with the Universal SARBATT DA BHALLA Concept..Kirt Karo waand chhako..Guru Ka Lnggar..fight for the downtrodden..fight to establish compete Freedom of religion, fight injustice, tyranny.....
    The MOment Guru Ji closed His "Eyes"..we quickly scrambled DOWN FROM the high Pedestal...and picked up our CASTES...our ooch Neech..our sardhs and fedign the brahmins..our Baths at holy places to purify us..our shubh days and ashubh days..to cut the long story short..we PICKED UP every single bit of RUBBUSH that Guru Ji threw away...and DESCENDED BACK into the PIT..and began to DIG IN EVEN DEEPER..with a Vengeance..as if to make up for LOST TIME... years from 1469-1708...500 Years hence....we are in a HURRY to play Catch UP.. we have SOLD out the Most Progressive religion..the BEST DIVINE MESSAGEE that Waheguru ever sent here...down the drain.....:}--}::}--}::}--}::}--}::}--}:
     
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  19. dalsingh

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    Really backwards.....I expect no less from the SGPC.
     
  20. vsgrewal48895

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    Dear All,

    The whole problems in the world political/religious lie in the quietness of silent majority who are not even just observers as to the happenings all around and are totally unconcerned.

    In the present situation the narrow minded, arrogant, ignorant, spiritualiy blind Sikh
    hierarchy has to be booted out as they allow bought Akhand Paths to earn the many in guise of superstition but do not want to practice the teachings of Sabd Guru.

    Cordially,

    Virinder S. Grewal
     
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  21. Archived_Member16

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    source: SikhSpectrum.com Monthly. Women Rights: A Protracted Struggle

    Womens Right: A Protracted Struggle


    Jagmohan Singh

    Sikh British women activists' intervention for Sikh women's right to do seva and Kirtan in Darbar Sahib is welcome. Nevertheless, the Sikh Diaspora should resist all temptation to use malice and condescension as their tools as then hostility and disregard will be the natural corollary.
    I strongly and unequivocally support the cause of women doing seva, including that of lending support to the palanquin carrying of Guru Granth Sahib and performing Kirtan at Darbar Sahib, Amritsar.
    The Palki seva procession is not a ritual. To call it a ritual is to belittle it. This is a daily reiteration by the Sikhs to themselves and to the world at large that for every Sikh, Shabad - the Word - is the Guru. The Guru Granth Sahib is more than a scripture. It is the living embodiment of the teachings of the Gurus. It is the Sacha Padshah, the True King. The royal majestic walk, singing the hymns of Gurbani and meditation upon the Naam of Vaheguru is a clarion call to the Sikhs to unflinchingly reaffirm the significance of this revolutionary theological ideal propounded by the Gurus.
    I am a strong advocate of all-round reforms in Darbar Sahib and in our Gurdwara Management affairs worldwide. I personally led the cause and successfully achieved reservation for women in the Shiromani Gurdwara Prabandhak Committee in the 1996 SGPC elections. I am a staunch male, feminist propagandist and denounce all male and female chauvinists that cite stupid and archaic laws, traditions and customs to subjugate women.
    Yet, I do not applaud the passion for quick results.
    Sikh women may have to follow the example of protracted struggles of women all over the world when they got the right to adult suffrage. Women did not get their adult suffrage so easily. American women struggled for seventy-five years, Canadian women for fifty years and British women for eighty long years. Only Australian women perhaps had to put up a comparatively lesser fight.
    It took the American women almost eighty years to achieve victory: from 1848, when a resolution calling for women's suffrage was adopted at the Seneca Falls Convention, to August 26, 1920, when the federal women's suffrage amendment was finally ratified.
    Toronto's Women's Literary League, formed around 1886, was the first women's suffrage organization in Canada. Women's legal right to vote was obtained at both the provincial and federal level over a nine year period (1916-1925) with the exception of the Province of Quebec where the right to vote in provincial elections could not be obtained until 1940.
    A leading woman suffragette of her times, Princess Sophia Alexandra Duleep Singh, the daughter of Maharaja Duleep Singh, the last sovereign of the Sikh empire, chained herself to railings in Downing Street to make a speech to focus on the right to vote for British women. But she did not make a forcible attempt to enter the Parliament!
    Though it is not within my present purview to comment on the religious aspect, it is pertinent to note that the Christian women's rights to priesthood and other echelons of their theological positions have still not been resolved. The Christian world is still in the process of evolving a new standard of female religious priesthood.

    In England as in most parts of the west, even when women got the right to vote, they were not taken seriously. In the 1920s, Winston Churchill blushed at the sight of a woman politician in Parliament and said, "It was as embarrassing as if she burst into my bathroom when I had nothing on with which to defend myself."
    During my recent visit to England, I was witness to an altercation between a husband and wife in the middle of a by lane, when they were attempting to start their car, which was giving them trouble. The man shouted at his wife and said, "You silly cow, come here."
    I was shell-shocked. The wife did not retaliate. Lots of questions crossed my mind: "Why cow?", "Why did she listen to this nonsense?"
    My research led me to this: In 1867 when Benjamin Disraeli's government introduced the 1867 Reform Bill, supporters of general suffrage hoped the vote might also be extended to women. They argued that by Lord Romilly's Act of 1850, the word "man" applied to woman as well. But the extent to which women were held in disdain was clearly indicated by the remark of one MP: "If a woman could be brought in under Lord Romilly's Act," he said, "so might a cow!"
    The right of Sikh women for gender equality on the basis of Gurbani is inalienable. Gurbani and Sikh history not only uphold this but also is full of revolutionary steps taken by Gurus and Sikh historical figures.
    Guru Tegh Bahadur, in an unprecedented step in that time, in the sixteenth century, purchased the land of village Mukhailpur to build what we today know as Anandpur Sahib, in the name of Bebe Nanki. The first name of Anandpur Sahib was Chakk Nanki. By doing so, the Ninth Master asserted two rights, one to equality and secondly, a woman's right to property. In comparison, British women obtained the right to property in the 19th century. In India, women do have this right, but equal rights of succession to property are still to be fully and properly codified.
    Although the Sikh faith clearly rejects any discrimination between males and females, yet Sikh women and their supporters - men and women - have to cover a lot of ground to achieve equal gender rights. The harsh social realities of our society are before us. They cannot be easily wished away. How these realities affect Sikh women in the social milieu of present day Punjab or elsewhere in the Sikh Diaspora, are a matter of degree not of kind.
    There are many Churchills lurking within Sikhdom. The mindsets of the Sikhs and the people of Punjab haven't changed. The ever-recurring dowry deaths have not stopped. To fulfill the greed for greener pastures, today Punjabi parents are increasingly willing to send their daughters, and of course sons as well, to marry beyond the shores of Punjab without cross-checking and verifying the antecedents of the would-be spouse and family. I have come across very few - only a handful of cases - where young girls have refused such proposals.
    Punjab has one of the highest female foeticide rates in the Indian sub-continent. According to data published by a United Nations Population Fund (UNFPA) study entitled 'Sex-Selective Abortion and Fertility Decline in Haryana and Punjab', nearly 62,000 sex-selective abortions were conducted in Haryana during 1996-98, while 51,000 such tests took place in the state of Punjab.
    Despite government curbs, ultrasound clinics flourish in all cities and towns of Punjab. I need to reiterate that women take the lead in female foeticide because of ancient Indian societal pressures, the quest for a nuclear family and the passive and active participation of mercenary doctors.
    Lately, since the government has become a little more pro-active, another dangerous and sinister trend is emerging. As doctors are under some pressure, instead of foeticide, now it is infanticide and abandonment of the female child when it is just a few days or weeks old.
    During the last year alone, in 2002, the male-female ratio in some districts of Punjab and Haryana has come done drastically to 1000:700. Bride hunting will soon be a major task. The adverse female sex ratio is the most worrying factor, as exemplified in the Punjabi folk-song, popular a few years ago, whose theme was, "Maasi nu tarsangay."
    The state of affairs of education of the girl child in Punjab is another area of serious concern. Verbal and physical domestic abuse at home and at work, which continue unabated, yet another.
    While exposure to satellite television has provided more opportunities to young men and women, it has also brought in its wake new problems of adultery, divorce, promiscuity and blind aping of a pseudo sub-culture propounded by 'new-age' films and popular soap operas. Unfortunately, the pressures are so strong and devious that the Sikh population too has been unable to escape it.
    Except for a few honourable exceptions, generally there is an abysmal lack of concern on our part for the widows of our martyrs in particular, and for all widows in general. We have completely ignored the women who became widows in the massive population transfer of 1947, the widows of the Sikh activists who were killed in 1978 and the large number of widows of the struggle in the last two decades.
    It was a British historian, Professor Ian Tevlod, who during his recent trip to Punjab appealed to world historians and the international community to do a thorough study of the agony of the massive migration of 1947, in accordance with modern international law.
    We have not yet estimated the trauma, which our mothers and sisters have and are facing as a result of the personal tragedies that struck them not very long ago. We thrive our religious ethos and political rhetoric on martyrdom, but if we contemptuously disregard the sorrow of our women and children, we will be guilty of personal and collective sin.
    The Sikh Reht Maryada, or the Sikh Code of Conduct, candidly advocates widow remarriage. My assessment is that we have miserably failed on this front too.
    What have we done for the widows of the November 1984 pogrom against the Sikhs in more than 200 towns and cities of India? There are no doubts that some individuals and organizations, have done exemplary work. Harinder Singh, Advocate and Nishkam in Delhi deserve kudos for their dedication in this field. But I will not be wrong if I say that as a nation, we have failed to make it a central issue.
    I have no inhibition in saying that it is more appropriate to wipe off tears of a single widow, offer her consolation and solace than to do any other kind of Seva. It is perhaps in this spirit that Guru Gobind Singh said, "Garib ka mooh, Guru ki Golak," meaning, "The mouth of the needy is the saving box of the Guru". I have no doubt in my mind that the Guru did not mean this to be taken only literally.
    I am not discounting the sacrifice of women, but I am attempting to show the other side of the picture. I propose the setting up of a Sikh Mothers and Sisters Association, which can begin work by revisiting the families for consolation and reassurance.
    A section of the Sikh religious leadership opposes the entry of women into various forms of Seva. Like the rest of the society, they too need to be educated. There is a huge gap between Guru Nanak's portrayal and importance of women and the situation we have today largely due to the influence of Indian social mores. This gap between precept and practice has to be abridged, slowly and steadily, with commitment and grace, without acrimony and haste.
    There have to be institutional changes, positive actions and the resolution of women's problems and mobilization of women at the grassroots level. The modalities regarding Seva in Darbar Sahib and elsewhere have to be drawn up. Serious brainstorming by concerned Panthic individuals and organizations should begin with dedication and without rancour.
    These are stark realities and not excuses for not supporting the women's cause. This is also not to say that women should forego their mission. I only want to caution that there is no fast track.
    On 9th March, 1940, the Religious Advisory Committee of the SGPC, comprising of all men, namely Jathedar Mohan Singh, Bhai Labh Singh, Ganga Singh and Teja Singh passed the following resolution: "The matter of women performing Kirtan in Darbar Sahib was raised and discussed. It has been accepted that women should be given the same opportunity that is extended to men."
    Though women activists have recently claimed so, the 1996 directive of Sri Akal Takht Sahib is not about seva of carrying the palanquin from Akal Takht Sahib to Darbar Sahib and back. It is only about the seva of daily cleaning the floor of the sanctum sanctorum of Darbar Sahib. Suffice it is to say here that Panthic scholars and activists are not unanimous about the content and methodology of this early hour Seva. However, on 9th February 1996, a directive was issued by the then Acting Jathedar of Sri Akal Takht Sahib, Manjit Singh and co-signed by other Jathedars. The Hukamnaama, while endorsing equality of gender, granted permission to women to do seva and inter alia, "directed the manager, Darbar Sahib to make necessary arrangements for women to do seva." It also specified a code of conduct to be followed by women.
    The time and context of these resolutions should be borne in mind. Some women's organizations and their supporters have cited the SGPC resolution of 1940 and the directive of the Jathedars of 1996. But is it not a fact that neither women's organizations, nor individuals in general, made any effort to ensure implementation of the resolution or that of the directive?
    And this is not the only resolution that needs implementation. There are many more which need to be taken to their logical conclusion. Gender equality has to come on many fronts -at home, at work, for seva, for Kirtan, for decision-making and for religious and political leadership.
    Prior to the 1996 election, the number of women in SGPC did not cross the figure five. Sikh women got the right to vote in the SGPC in 1925. But their participation was minimal. The Shiromani Akali Dal (Amritsar) put in pioneering efforts for the cause of reservation for Sikh women members in the SGPC in 1993, in preparation for the first SGPC election the party contested. This party lobbied the National Commission for Minorities and was able to achieve this because of the cooperation of the then Deve Gowda led government in India. The result is that you see a number of women in the SGPC general house. It is another matter that almost all the women who won the elections were wives of party leaders.
    My belief is that it is not the time to cling to a drawback and go hammer and tongs against the religious leadership. Many questions need answers. We need to go further on.
    In Punjab, India and the Diaspora, no Sikh organisation has propagated the Hukamnaama against female foeticide issued by Sri Akal Takht Sahib. To be more precise, many activists - women and men - are not even aware of the directive, because we are so fond of seeking mistakes and misgivings, the brighter side of the picture is not even seen, and when seen, deliberately forgotten. The Hukamnamma issued under the seal of Sri Akal Takht Sahib, on 18th April 2001, by the present Jathedar of Sri Akal Takht Sahib, Giani Joginder Singh upholding the status of women in the Sikh religion and Sikh history, categorically states:
    "To put an end to this inhuman, immoral and irreligious practice, in the light of Gurmat thought and philosophy, the Five Singh Sahibans from the portals of Akal Takht Sahib order all Guru Nanak Naam Levas that no Gurmukh man or woman, on detection of a female child in the womb, should resort to the Manmukhi act of female foeticide. Any person doing so is a Tankhaiya. We also appeal to humankind that we should respect the individuality of every person rising above gender considerations."
    Don't you think that the Jathedars have done their job and we need to do ours?
    We need to carry it through. This canon should reach every Punjab home. It should reach every Sikh home in the Diaspora. We need to use our skills and the force of the Sangat to ensure usage of resources effectively. We need to be part of the solution, not the problem. We need to do our bit of publicity as well, through writing, through docudramas, through activism from home to home.
    We need to reemphasize that the Rehatnamas are strictly categorical: "No liaison or relationship with any person, man or woman, who is guilty of female foeticide or infanticide."
    The Rehatnamas recommend total ostracisation of such a person and family from society.
    What have we, as the Commonwealth of the Khalsa, done to further this? Can we just blame the religious leadership and forget our role?
    It is time to organise a long and thorough battle with those who are entrenched in power. Every form of peaceful political, legal and social strategy should be used to achieve justice. The parameters of the struggle are not limited only against those in authority; it has to encompass the entire society.
    Nevertheless, even if we have to wait for another hundred years, no attempt must be made to undermine the authority of Sri Akal Takht Sahib. All temptations to use the precincts of Darbar Sahib and Sri Akal Takht as a playground for conflict-mongering and political chicanery should be resisted. Let us continue to pray. Let us invoke the blessings of Waheguru to shower the boon of "bibek daan". Let us all celebrate more respect for women and follow the innumerable examples of Sikh women in Sikh history.
    A band of dedicated women and men with a gender-equality agenda should fan out into the heartland of Punjab. A door-to-door call for equality to generate community awareness must begin. This call should focus on women, young and old, with special focus to prepare women and men against foeticide and to take a neutral stand against dowry. Simultaneously, we should enrich each other with more education and self-esteem and rekindle the commitment of Sikh society in letter and spirit to the high pedestal for women given by Guru Nanak.
    A women's movement with the declared mission to rid Punjab of the menace of liquor, drugs and inequality is imperative. The devastation of homes and the pain inflicted to womenfolk after drug and alcohol abuse has not been documented at all.
    The misdemeanour and denigration of womanhood at marriage ceremonies in Punjab during the vulgar presentation of song and dance sequences can put men and women of any age group to shame. Believe me, the ostentatious expenditure and indecency in Punjab marriages is worse than in Bollywood ridden Mumbai. It is only when women themselves take up the cudgels to boycott such functions and protest against such disgusting display of nouveau-riché wealth and shamelessness, that gender-equality will get a boost in our male-dominated society.
    The right to do seva does not exist in isolation. It has to be seen and understood in the complete unbiased perspective. A Sikh Women's Brains Trust should examine the whole gamut of the status of Sikh women in our society so that the values enshrined in Sri Guru Granth Sahib are implemented without delay.
    Whether women will choose to include some men in this collective will be their choice. Entirely.

    Copyright ©2002 Jagmohan Singh. About The Author
     
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