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Sikh architecture ਸਿੱਖ ਸਥਾਪਤਕ ਕਲਾ Sikh monuments and shrines | |
|---|---|
Cultural and religious architectural style | |
| Sikh Architectural Heritage | |
.jpg)  _at_Fatehgarh_Sahib_Gurdwara%2c_Punjab%2c_India.jpg) _of_Ranjit_Singh%2c_Lahore._04.jpg)        From top, left to right:Harmandir Sahib (Golden Temple),Amritsar;Gurudwara Bangla Sahib, Delhi;Fatehgarh Sahib Sarovar; Interior ofSamadhi of Ranjit Singh,Lahore;Tarn Taran Sahib;Takht Sri Patna Sahib, Bihar;Hazur Sahib,Nanded;Kartarpur Sahib,Pakistan;Fateh Burj;Gurdwara Dera Sahib,Lahore;Gurdwara Janam Asthan,Nankana Sahib |
Sikh architecture is a distinctive style ofarchitecture that developed under theSikh Confederacy and later flourished during theSikh Empire in the 18th and 19th centuries, primarily in thePunjab region.[1] Due to its progressive nature, Sikh architecture has continued to evolve over time, giving rise to several new branches and influencing various contemporary architectural styles.[2] Although Sikh architecture was originally developed as part of the religious and cultural expression withinSikhism, its aesthetic richness and symbolic elements have led to its adoption in many secular and non-religious buildings as well, admired for their beauty and structural harmony.[3] 300 years ago, Sikh architecture was distinguished for its many curves and straight lines;Keshgarh Sahib and theHarmandir Sahib (Golden Temple) are prime examples of traditional Sikh architecture.[4]
Sikh architecture is heavily influenced by elements ofMughal andIslamic styles. Features such as theonion dome,frescoes, inlay work, and multi-foil arches are derived from the Mughal period, particularly during the reign ofShah Jahan. In contrast, features likechattris,oriel windows, bracket-supportedeaves at the string-course, and decorativefriezes reflect the influence ofRajput architecture.[5]
Early British authors, such asThomas Henry Thornton, wrote disparaging reports on Sikh architecture, which impacted its reception and these views continue to the present-day.[6]
Apart from religious buildings, Sikh architecture includes secularforts,bungas (residential places), palaces, and colleges.[7] The religious structure is calledgurdwara (a place where the Guru dwells). The wordgurdwara is a compound ofguru (guide or master) anddwara (gateway or seat). So, it has an architectural connotation. Sikhgurdwaras are generally commemorative buildings connected with the ten gurus in some way, or with places and events of historical significance. Some examples areGurdwara Dera Sahib (encampment place), inBatala inGurdaspur district. It was erected in memory of the brief stay ofGuru Nanak along with his companions on the occasion of his marriage. Gurdwara Shahid Ganj (Martyrdom Memorial) inMuktsar inFaridkot district commemorates the cremation spot of Sikhs who were killed in a battle betweenGuru Gobind Singh and theMughals in 1705. TheGurdwaraShish Mahal (Palace of Mirrors) inKiratpur, located in theRopar district of Punjab, marks the birthplace of the eighth Sikh Guru,Guru Har Krishan.[8]
There are over 500 historicalgurdwaras across India and Pakistan, many of which are associated with significant events in the lives of the Sikh Gurus.[9]
There are four broad categories regarding shape and layout of Sikh shrine architecture:[7]
Many priceless Sikh heritage sites (including their architecture) have been destroyed or altered beyond recognition under the guise of"kar seva" renovations by various institutions and groups in recent-times,[10][11][12][13][14][15] especially vulnerable are Sikh heritage sites in both India and Pakistan according to one scholar, who states it is due to "...the lack of will on the part of the authorities concerned to preserve them".[16] An example of these haphazard and destructive renovations is an incident involving the top section of the historicalDarshani Deorigatehouse at theGurdwara Tarn Taran Sahib complex, which was demolished by Kar Seva groups in March 2019.[17][18][19][20] Many groups are rushing to digitize what historical architecture and structures remains for posterity before they are lost, such asPanjab Digital Library.[21] In July 2021, theSGPC launched a project to archive and document the heritage structures of the community and have set up the old doors of theGolden Temple as museum display when they were replaced.[22][23][24] However, around the same time the SGPC denied the importance of a historical Sikh structure discovered underground near the Golden Temple complex, which experts at theArchaeological Survey of India (ASI) deemed as 'historic'.[25] Also, the SGPC made plans to raze a historical building known asGuru Ram Das Sarai, even in the face of criticism of the decision by experts.[26][27] As many as ninety percent of Sikh heritage monuments have been destroyed in Punjab in the name of renovation andkar seva.[28] Many historical Sikh structures that were destroyed by Kar Seva renovations include original houses of the Sikh gurus and their relatives.[29]
According to theSikh historian,Harjinder Singh Dilgeer:[29]
Though kar seva babas had been renovating gurudwaras ever since anyone can remember, it was after Operation Bluestar, when the Sikh community donated generously for the massive rebuilding of the Golden Temple premises, that'babas' began to appreciate the money-making opportunities such rebuilding threw up. The trend then spread across Punjab and in the last two decades, old heritage structures began to be demolished and replaced by garish, opulent marble gurudwaras. These pseudo-babas are armed with so much money but they spend it foolishly on rebuilding instead of restoration, because they are absolutely ignorant about the historical value of these old monuments. Somewhere along the line, the original, unpretentious Sikh architecture has begun to be perceived as something to be ashamed of. Our Gurus were simple, down-to-earth men of the soil, and their buildings reflect the simplicity and harmony which Sikhism is all about.
— Harjinder Singh Dilgeer, Sikh historian
According to Sikh scholar, Gurtej Singh, on who is to blame for the plight of Sikh historical heritage:[29]
Whether it is the Shiromani Gurudwara Prabandhak Committee or the Akal Takht or even the political Akali Dal which draws its strength from the former two, there is no appreciation for our heritage. Scholars like us do not matter in the scheme of things, because we obstruct their commercial aspirations. The SGPC patronises these babas and they do not realise that they are converting history into mythology by destroying historical evidence.
— Gurtej Singh
Peter Bance, when evaluating the status of Sikh sites in present-day India, where the majority of Sikhs live today, criticizes the destruction of the originality of 19th-century-era Sikh sites under the guise of "renovation", whereby historical structures are toppled and new buildings take their former place.[30] An example cited by him of sites losing their originality relates tonanakshahi bricks, which are characteristic of Sikh architecture from the 19th century, being replaced by renovators of historical Sikh sites in India by marble and gold.[30] Bance advocates that a grassroots movement advocating for the proper restoration and preservation of historical Sikh sites and their original architecture is necessary, which works together with private enthusiasts and government bodies in-cooperation with one another.[30] Bance further claims that a lack of willpower rather than a lack of funds is responsible for the poor conservation of Sikh historical sites.[30] Bance believes that the way forward in the modern-age to conserve Sikh heritage must be a digital approach, where social networking and technology is utilized to share research, build-up archives, and promote tourism to these sites.[30] Increased tourism has the potential to increase efforts to preserve and restore Sikh heritage sites.[30] Bance uses the Instagram platform to bring light to forgotten Sikh heritage lying in Pakistan with the wider community, using engagements there to generate social awareness and passion.[30] Through his Instagram account, Bance has been contacted by persons interested in restoring Sikh heritage sites, which have allowed them to be connected with others who specialize in this field.[30] Furthermore, he claims that on a weekly-basis hundreds of members of the general public from both India and Pakistan contact him through social media requesting him to visit their locality to document the Sikh heritage located there, as they lack the know-how on how to do this themselves.[30]
Shahid Shabbir is a Pakistani historian and journalist who has documented countless Sikh heritage sites (most often neglected, dilapidated, or abandoned) located in his country, including their extant artwork and architecture.[31][32] Sikh architecture remains a seldom studied or researched subject.[33]
Virasati Asthan Seva is a Sikh charity dedicated toward preserving historical Sikh sites, known asAsthāns.[34][35] Some of their current restoration projects are the Havelī Kavī Santokh Singh in Kaithal, Haryana and Gurdwara Bābā Bikram Singh Bedi in Amritsar, Punjab.[34][35]
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