According to Article I of Chapter 1 of theSikhRehat Maryada ('code of conduct'), the definition of Sikh is:[92] Any human being who faithfully believes in
One Immortal Being
Ten Gurus, from Guru Nanak Sahib to Guru Gobind Singh Sahib
Theinitiation, known as theAmrit Sanchar, bequeathed by the tenth Guru and who does not owe allegiance to any other religion, is a Sikh.
Male Sikhs generally haveSingh ('lion') as their last name, though not all Singhs are necessarily Sikhs; likewise, female Sikhs haveKaur ('princess') as their last name. These unique last names were given by the Gurus to allow Sikhs to stand out and also as an act of defiance toIndia's caste system, which the Gurus were always against. Sikhs strongly believe in the idea ofsarbat da bhala ('welfare of all') and are often seen on the frontline to provide humanitarian aid across the world.[93]
Sikhs who have undergone theAmrit Sanchar ('initiation byKhanda'), an initiation ceremony, are known asKhalsa from the day of their initiation and they must at all times have on their bodies thefive Ks:
kesh, uncut hair usually kept covered by adastār, also known as aturban;
The Punjab region of the Indian subcontinent has been the historic homeland of theSikhs, having even beenruled by the Sikhs for significant parts of the 18th and 19th centuries. Today,Canada has the largest national Sikh proportion (2.1%) in the world,[13] while thePunjab state inIndia has the largest Sikh proportion (58%) amongst alladministrative divisions in the world. With 25–30 millions, Sikhs represent less than 0.3% of the total world population in 2021.[94] Many countries, such as Canada and the United Kingdom, recognize Sikhs as a designated religion on their censuses[95] and, as of 2020, Sikhs are considered as a separateethnic group in the United States.[96] The UK also considers Sikhs to be anethno-religious people, as a direct result of theMandla v Dowell-Lee case in 1982.[97][98]
Guru Nanak (1469–1539), the founder ofSikhism, was born in aHinduKhatri family toMehta Kalu andMata Tripta in the village ofTalwandi, present-dayNankana Sahib, nearLahore.[99] Throughout his life, Guru Nanak was a religious leader and social reformer. However, Sikh political history may be said to begin in 1606, with the death of the fifth Sikh guru,Guru Arjan Dev.[100] Religious practices were formalised byGuru Gobind Singh on March 30, 1699, when the Guru initiated five people from a variety of social backgrounds known as thePanj Piare ('beloved five'), to form a collective body of initiated Sikhs known as theKhalsa ('pure').[101]
The early followers of Guru Nanak wereKhatris, but later a large number ofJats joined the faith.[102]Khatris andBrahmins opposed "the demand that the Sikhs set aside the distinctive customs of their castes and families, including the older rituals."[103]
Pashaura Singh analyzed references made within the 11th ballad of theVaran ofBhai Gurdas to form a picture of the caste-makeup of the early Sikh community.[104] At the time of the writing the Vaar, the early Sikh community was composed of various castes and backgrounds, such as:[104]
The early Sikhs varied widely in their occupations and position in society's hierarchy: some were rich merchants (Seths andSarrafs), others were heads of villages (Chowdhury), some were labourers, others were enslaved, whilst others still were artisans, craftsmen, shopkeepers or simple peasants.[104]
Sikh armour and weapons“Sikh Sardar”, photograph byJohn McCosh taken circa 1848–49
After the annexation of the Sikh kingdom by the British, the British Army began recruiting significant numbers of Sikhs andPunjabis.[citation needed] During the 1857Indian mutiny, the Sikhs stayed loyal to the British, resulting in heavy recruitment from Punjab to theBritish Indian Army for the next 90 years of theBritish Raj incolonial India.[107] The distinct turban that differentiates a Sikh from other turban wearers is a relic of the rules of the British Indian Army.[108] The British colonial rule saw the emergence of many reform movements in India, including Punjab, such as the formation of the First and SecondSingh Sabha in 1873 and 1879 respectively. The Sikh leaders of the Singh Sabha worked to offer a clear definition of Sikh identity and tried to purify Sikh belief and practice.[109]
The later years of British colonial rule saw the emergence of theAkali movement to bring reform in thegurdwaras during the early 1920s. The movement led to the introduction ofSikhGurdwara Bill in 1925, which placed all the historical Sikh shrines in India under the control of theShiromani Gurdwara Parbandhak Committee.[110]
Following partition, the Government of India had begun to redraw states corresponding to demographic and linguistic boundaries. However, this was not effective in the northern part of the country,[115] as the government reconsidered redrawing states in the north.[116] While states across the country were extensively redrawn on linguistic lines at the behest of linguistic groups, the only languages not considered for statehood werePunjabi,Sindhi andUrdu.[117] Leading to the launch of thePunjabi Suba movement and the presentation for a Punjabi Suba as a policy in April 1948 byMaster Tara Singh. Also, on January 26, 1950, Sikh representatives refused to sign the Indian constitution. As Sikhs were recognized as Hindus and Sikhs were not provided with scheduled castes concessions given to Hindu scheduled castes.
The Punjab Suba experienced heavy government crackdown with the Congress Government arresting as many as 21,000 people. Attempted negotiations with Congress-led the agitation to be adjourned twice, thoughJawaharlal Nehru continued to reject the demand.[118][119] On July 4, 1955, government police forces, led byDIG Ashwini Kumar,[120] forced entry into the Golden Temple premises and heavy-handedly arrested protestors and took them into custody, along with the headgranthis of theAkal Takht andGolden Temple, volunteer protestors and even cooks of the temple'slangar.[121] The Guru Ram Das Serai and Shiromani Akali Dal offices were also raided and batons used and tear gas and shells were fired to disperse the protestors gathered on the periphery of the temple, damaging the periphery and Sarovar, or pool, of the temple.[121][122] The government stopped volunteers on the way to the Golden Temple and troops were ordered to flag-march through the bazaars and streets surrounding the site.[122] Over 200 protestors were killed, thousands arrested,[122] and thousands, including women and children, were injured.
The Congress government agreed to the Punjab Suba in 1966 after protests and recommendation of the States Reorganisation Commission.[123] The state of East Punjab was later split into the states ofHimachal Pradesh, the new stateHaryana and current dayPunjab.[124] However, there was a growing alienation between Punjabi Sikh and Hindu populations. The latter of which reportedHindi rather than Punjabi as their primary language. The result was that Punjabi-speaking areas were left out of the new state and given to Haryana and Himachal Pradesh[125] resulting in the state of Punjab to be roughly 35,000 square miles smaller than the Punjabi-speaking areas based on pre-1947 census figures. Moreover, the 1966 reorganization left Sikhs highly dissatisfied, with the capitalChandigarh being made into a shared aunion territory and the capital of Punjab and Haryana.
In the late 1960s, theGreen Revolution in India was first introduced in Punjab as part of a development program issued by international donor agencies and the Government of India.[126] While, Green Revolution in Punjab had several positive impacts, the introduction of the mechanised agricultural techniques led to uneven distribution of wealth. The industrial development was not done at the same pace as agricultural development, the Indian government had been reluctant to set up heavy industries in Punjab due to its status as a high-risk border state with Pakistan.[127] The rapid increase in the higher education opportunities without an adequate rise in the jobs resulted in the increase in the unemployment of educated youth.[123]
In 1973 as a result, of unaddressed grievances and increasing inequality theAkali Dal put forward theAnandpur Sahib Resolution.[128] The resolution included both religious and political issues. It asked for recognising Sikhism as a religion, it also demanded the devolution of power from the Central to state governments.[123] The Anandpur Resolution was rejected by the government as a secessionist document. Thousands of people joined the movement, feeling that it represented a real solution to demands such as a larger share of water for irrigation and the return of Chandigarh to Punjab.[129]
After unsuccessful negotiations the Dharam Yuddh Morcha ('righteous campaign')[130] was launched on August 4, 1982,[citation needed] by theAkali Dal in partnership withJarnail Singh Bhindranwale, with its stated aim being the fulfillment of a set of devolutionary objectives based on theAnandpur Sahib Resolution.[130] Indian police responded to protestors with high-handed police methods creating state repression affecting a very large segment of Punjab's population. Police brutality resulted in retaliatory violence from a section of the Sikh population, widening the scope of the conflict by the use of violence of the state on its own people.[131] A "state of chaos and repressive police methods" combined to create "a mood of overwhelming anger and resentment in the Sikh masses against the authorities." Leading to Sikh leader Jarnail Singh Bhindranwale gaining prominence and demands of independence gain currency, even amongst moderates and Sikh intellectuals.[131] In 1982 and early 1983, extrajudicial killings by the police of orthodox Sikh youth in rural areas in Punjab provoked reprisals.[132] Over 190 Sikhs had been killed in the first 19 months of the protest movement.[133]
In May 1984, aGrain Roko morcha was planned and to be initiated on June3[134] with protestors practising civil disobedience by refusing to pay land revenue, water or electricity bills and blocking the flow of grain out of Punjab. Indian Prime ministerIndira Gandhi launchedOperation Blue Star on June1 prior to the Grain Roko morcha in order to remove Bhindranwale from theGolden Temple. This subsequently led to Gandhi's assassination by her Sikh bodyguards.[135] Her assassination was followed by government-sponsored pogroms against Sikh communities across India and the killing of thousands of Sikhs throughout India. These events triggered anInsurgency in Punjab which would consume Punjab until the early 1990s.
During the day ofVaisakhi in 1999, Sikhs worldwide celebrated the 300th anniversary of the creation of theKhalsa.Canada Post honoured Sikh Canadians with a commemorative stamp in conjunction with the anniversary. Likewise, on April 9, 1999, Indian presidentK. R. Narayanan issued a stamp commemorating the 300th anniversary of the Khalsa as well.[136]
Opaque watercolour-on-paperNakashi art, about 1880, by an unknown artist fromLahore orAmritsar and used to decorate the walls ofHarmandir SahibDarbar Sahib, circa 1870
Sikh art and culture are nearly synonymous with that of Punjab and Sikhs are easily recognised by their distinctive turban (Dastar). Punjab has been called India's melting pot, due to the confluence of invading cultures from the rivers from which the region gets its name. Sikh culture is therefore a synthesis of cultures. Sikhism has forged a uniquearchitecture, which S. S. Bhatti described as "inspired byGuru Nanak's creative mysticism" and "is a mute harbinger of holistic humanism based on pragmatic spirituality."[137] The American non-profit organizationUnited Sikhs has fought to have Sikh included on theU.S. census as well, arguing that Sikhs "self-identify as an ethnic minority" and believe "that they are more than just a religion."[138]
During theMughal andAfghan persecution of the Sikhs during the 17th and 18th centuries,[139] the latter were concerned with preserving their religion and gave little thought to art and culture. With the rise ofRanjit Singh and theSikh Raj inLahore andDelhi, there was a change in the landscape of art and culture in Punjab; Hindus and Sikhs could build decorated shrines without the fear of destruction or looting.[140]
The Sikh Confederacy was the catalyst for a uniquely Sikh form of expression, with Ranjit Singh commissioning forts, palaces, bungas (residential places) and colleges in a Sikh style. Sikh architecture is characterised by gilded fluted domes, cupolas, kiosks, stone lanterns, ornatebalusters and square roofs. A pinnacle of Sikh style isHarmandir Sahib (also known as the Golden Temple) inAmritsar.[citation needed]
Sikh culture is influenced by militaristic motifs (with theKhanda the most obvious) and most Sikh artifacts—except for the relics of the Gurus—have a military theme. This theme is evident in the Sikh festivals ofHola Mohalla andVaisakhi, which feature marching and displays of valor.[citation needed]
Although the art and culture of the Sikh diaspora have merged with that of other Indo-immigrant groups into categories like "British Asian," "Indo-Canadian" and "Desi-Culture," a minor cultural phenomenon that can be described as "political Sikh" has arisen.[141] The art of diaspora Sikhs like Amarjeet Kaur Nandhra and Amrit and Rabindra Kaur Singh (The Singh Twins)[142] is influenced by their Sikhism and current affairs in Punjab.[citation needed]
Bhangra andGiddha are two forms of Punjabi folk dancing which have been adapted and pioneered by Sikhs. Punjabi Sikhs have championed these forms of expression worldwide, resulting in Sikh culture becoming linked to Bhangra (although "Bhangra is not a Sikh institution but a Punjabi one").[143]
Sikh painting is a direct offshoot of theKangra school of painting. In 1810, Ranjeet Singh (1780–1839) occupiedKangra Fort and appointed Sardar Desa Singh Majithia his governor of the Punjab hills. In 1813, the Sikh army occupiedGuler State and Raja Bhup Singh became a vassal of the Sikhs. With the Sikh kingdom of Lahore becoming the paramount power, some of the Pahari painters from Guler migrated to Lahore for the patronage of Maharaja Ranjeet Singh and his Sardars.[citation needed]
The Sikh school adapted Kangra painting to Sikh needs and ideals. Its main subjects are the ten Sikh gurus and stories from Guru Nanak'sJanamsakhis. The tenth Guru, Gobind Singh, left a deep impression on the followers of the new faith because of his courage and sacrifices. Hunting scenes and portraits are also common in Sikh painting.[citation needed]
There is an old Sikh shrine called 'Prachin Guru Nanak Math', which lies at a small hill, just next toBishnumati bridge at Balaju. Guru Nanak is said to have visited Nepal during his third Udasi while returning fromMount Kailash in Tibet. Nanak is said to have stayed at Balaju and Thapathali inKathmandu. The Nanak Math shrine at Balaju is managed by the Guru-Ji and the Udasin Akardha, a sect developed by Guru Nanak's son, Sri Chandra.[144][145]
One who calls themself a Sikh of the Guru, the True Guru, shall rise in the early morning hours and meditate on the Lord's Name. Upon arising early in the morning, he is to bathe and cleanse himself in the pool of nectar. Following the Instructions of the Guru, he is to chant the Name of the Lord, "Har, Har." All sins, misdeeds, and negativity shall be then erased. Then, at the rising of the sun, he is to sing Gurbani; whether sitting down or standing up, he is to meditate on the Lord's Name. One who meditates on my Lord, Har, Har, with every breath and every morsel of food and – that GurSikh becomes pleasing to the Guru's Mind. That person, unto whom my Lord and Master is kind and compassionate – upon that GurSikh, the Guru's Teachings are bestowed. Servant Nanak begs for the dust of the feet of that GurSikh, who himself chants the Naam, and inspires others to chant it.
— Fourth Mehl (Guru Ram Das),Guru Granth Sahib, p. 305
Kanga,Kara andKirpan: three of the five Sikh articles of faith
The five Ks (panj kakaar) are five articles of faith which all initiated (Amritdhari) Sikhs are obliged to wear. The symbols represent the ideals of Sikhism: honesty, equality, fidelity, meditating onWaheguru and never bowing to tyranny.[150]The five symbols are:
Kesh: Uncut hair, usually tied and wrapped in aturban.
Kanga: A wooden comb, usually worn under aturban to always also keep one's hair clean and well-groomed.
Kachera: Cotton undergarments, worn by both sexes; thekachera is a symbol of chastity and also a symbol of cleanliness. It is also historically appropriate in battle due to increased mobility and comfort when compared to adhoti.
Kara: An iron bracelet, a symbol of eternity, strength and a constant reminder of the strength of will to keep hands away from any kind of unethical practices.
Kirpan: An iron blade in different sizes. In the UK, Sikhs can wear a small dagger, but in Punjab, they might wear a traditional curved sword from one to three feet in length.Kirpan is only a weapon of defense and religious protection, used to serve humanity and to be used against oppression.
The Sikhs have a number of musical instruments, including therebab,dilruba,taus, jori andsarinda. Playing thesarangi was encouraged byGuru Hargobind. The rebab was played byBhai Mardana as he accompanied Guru Nanak on his journeys. The jori and sarinda were introduced to Sikh devotional music byGuru Arjan. Thetaus (Persian for "peacock") was designed by Guru Hargobind, who supposedly heard a peacock singing and wanted to create an instrument mimicking its sounds. The dilruba was designed byGuru Gobind Singh at the request of his followers, who wanted a smaller instrument than the taus. AfterJapji Sahib, all of theshabad in theGuru Granth Sahib were composed asraags. This type of singing is known asGurmat Sangeet.
When they marched into battle, the Sikhs would play aRanjit nagara ('victory drum') to boost morale. Nagaras (usually two to three feet in diameter, although some were up to five feet in diameter) are played with two sticks. The beat of the large drums and the raising of theNishan Sahib, meant that the Singhs were on their way.
Khalistan movement began as anexpatriate venture.[155] In 1971, the first explicit call for Khalistan was made in an advertisement published in theNew York Times by an expat (Jagjit Singh Chohan).[156] By proclaiming the formation of Khalistan, he was able to collect millions of dollars from theSikh diaspora.[157] On April 12, 1980, he declared the formation of the "National Council of Khalistan," atAnandpur Sahib.[158] He declared himself as the President of the council and named Balbir Singh Sandhu as its Secretary General. In May 1980, Chohan traveled toLondon and announced the formation of Khalistan. A similar announcement was made by Balbir Singh Sandhu inAmritsar, where he began releasing stamps and currency of Khalistan. The inaction of the authorities in Amritsar and elsewhere was decried as a political stunt by theCongress(I) party of Indira Gandhi by the Akali Dal, headed by the Sikh leaderHarchand Singh Longowal.[159]
The movement flourished in the Indian state of Punjab followingOperation Blue Star and theAnti-Sikh Pogroms. As proponents were able to generate funding from a grieving diaspora. In June 1985,Air India Flight 182 was bombed byBabbar Khalsa, a pro-Khalistani terrorist organization.[160] In January 1986, the Golden Temple was occupied by militants belonging toAll India Sikh Students Federation andDamdami Taksal.[161] On January 26, 1986, a gathering known as theSarbat Khalsa (a de facto parliament) passed a resolution (gurmattā) favouring the creation of Khalistan. Subsequently, a number of rebel militant groups in favour of Khalistan waged amajor insurgency against the government of India. Indian security forces suppressed the insurgency in the early 1990s, but Sikh political groups such as theKhalsa Raj Party andSAD (A) continued to pursue an independent Khalistan through non-violent means.[162][163][164] Pro-Khalistan organisations such asDal Khalsa (International) are also active outside India, supported by a section of the Sikh diaspora.[165]
In the 1990s, the insurgency abated,[166] and the movement failed to reach its objective due to multiple reasons including a heavy police crackdown on separatists, divisions among the Sikhs and loss of support from the Sikh population.[167] However, various pro-Khalistan groups, both political and militant, remain committed to the separatist movement. There are claims of funding fromSikhs outside India to attract young people into militant groups.[168] There have also been multiple claims that the movement is motivated and supported by the Pakistan's external intelligence agency, the ISI.[169][170]
Sikhs number about 26–30 million worldwide, of whom 24–28 million live in India, which thus represents around 90 percent of the total Sikh population.[171][172][173][174][175][176] About 76 percent of all Indian Sikhs live in the northernIndian state of Punjab, forming a majority of about 58 per cent of the state's population, roughly around 16 million.[177][178] Substantial communities of Sikhs live in the Indian states or union territories ofHaryana, where they number around 1.2 million and form 4.9 percent of the population,Rajasthan (872,000 or 1.3 percent of the population),Uttar Pradesh (643,000, 0.3 percent),Delhi (570,000, 3.4 percent),Uttarakhand (236,000, 2.3 percent),Jammu and Kashmir (234,000, 1.9 percent),Chandigarh (138,000, 13.1 percent) andHimachal Pradesh (86,000, 1.2 percent).
Canada is home to the largest national Sikh proportion (2.1 percent of the total population) in the world.[13] A substantial community of Sikhs exist in the western province ofBritish Columbia, numbering nearly 300,000 persons and forming approximately 5.9 percent of the total population. This represents the third-largest Sikh proportion amongst all globaladministrative divisions, behind onlyPunjab and Chandigarh in India. Furthermore, British Columbia,[179]Manitoba andYukon hold the distinction of being three of the only fouradministrative divisions in the world with Sikhism as the second most followed religion among the population.[182]
As a religious minority, Sikhs have fought long and hard to get official status and to be counted in many countries across the world. Through the efforts of Sikh organisations and communities in their respective countries, there is now readily available population data on Sikhs as part of the census or official statistics in the following territories:
Note: Official statistics do not count unregistered arrivals or those who have not completed the census or surveys. However, they do provide for a much more accurate depiction of Sikh communities as opposed to estimates from various Sikh organisations whose estimates can vary vastly with no statistically valuable source. Thus, official statistics and census data is highly important and Sikh communities continue to push for census inclusion in many countries where they are still not counted.
Sikh migration fromBritish India began in earnest during the second half of the 19th century, when the British completed their annexation of the Punjab, which led to Sikh migration throughout India and theBritish Empire. During the Raj, semiskilled Sikh artisans were transported from the Punjab toBritish East Africa to help build railroads. Sikhs emigrated from India after World War II, most going to theUnited Kingdom but many also to North America. Some Sikhs who had settled in eastern Africa were expelled by Ugandan dictatorIdi Amin in 1972.[194] Economics is a major factor in Sikh migration and significant communities exist in the United Kingdom, the United States,Malaysia,East Africa,Australia,Singapore andThailand.[citation needed]
After thePartition of India in 1947, many Sikhs from what would become thePunjab of Pakistan migrated to India as well as toAfghanistan due to fear of persecution. Afghanistan was home to hundreds of thousands of Sikhs and Hindus as of the 1970s, but due to the wars in Afghanistan in the 2010s, the vast majority of Afghan Sikhs had migrated to India, Pakistan or the west.[195][196][197]
Although the rate of Sikh migration from the Punjab has remained high, traditional patterns of Sikh migration favouring English-speaking countries (particularly the United Kingdom) have changed during the past decade due to stricter immigration laws. Moliner (2006) wrote that as a consequence of Sikh migration to the UK becoming "virtually impossible since the late 1970s," migration patterns evolved to continental Europe.[198] Italy is a rapidly growing destination for Sikh migration,[199] withReggio Emilia andVicenza having significant Sikh population clusters.[200] Italian Sikhs are generally involved inagriculture, agricultural processing, the manufacture of machine tools andhorticulture.[201]
Johnson and Barrett (2004) estimate that the global Sikh population increases annually by 392,633 (1.7% per year, based on 2004 figures); this percentage includes births, deaths and conversions. Primarily forsocio-economic reasons,Indian Sikhs have the lowest adjusted growth rate of any major religious group in India, at 16.9 percent per decade (estimated from 1991 to 2001) and it has further declined to just 8.4 per cent in 2011 census report.[202][203] Sikhs in the world have the lowest fertility rate of 1.6 children per women as per (2019–20) estimation research.[204][205] The Sikh population has the lowest gender balance in India, with only 903 women per 1,000 men according to the 2011 Indian census.[206] The estimated world's Sikh population was over 30 million in 2020 and it will reach 42 million by 2050. It is expected to increase up to 62 million by 2100, given that the anticipated growth rate of 1.7% per year and adding at least 400,000 followers annually.[207][203]
Since the Sikh growth rate dropped from 1.7% (16.9% in 1991 to 2001 estimate) to 0.8% (8.4% in 2001–2011) in 2011 report, hence based on their growth rate, their population in India will increase 196,316 (0.8% based on 2011 figures) per year and will reach 36 million in 2050, it expected to reach 52 million in 2100 given that the anticipated growth rate of 0.8% and adding at least 200,000 followers annually.[208][209]
A Sikh of European descent learningSanthiya or elocution of Sikh Scripture
Sikhism is the fastest growing religion inCanada,Australia andNew Zealand. The growth is mainly contributed by the immigration ofIndian Sikhs there over the decades. Sikhism is fourth-largest religion inCanada, fifth-largest religion inAustralia andNew Zealand. The decadal growth of Sikhs is more in those countries as compared to the decadal growth of Sikh population in India, thus making them the fastest-growing religion there.[210][13][211][212]Canada has the highest proportion of Sikhs in the globe, which stands at 2.1% as of 2021, as compared toIndia which stands at 1.7% as of 2011 respectively.[213][13]
Sikhs have remained a relatively homogeneous ethnic group with exceptions.Caste may still be practiced by some Sikhs, despite Guru Nanak's calls for treating everyone equally in Guru Granth Sahib.[214][c]
Along with Guru Nanak, other Sikh gurus had also denounced the hierarchy of the caste system, however, they all belonged to the same caste, theKhatris.[218] Most Sikhs belong to theJat (Jatt), traditionally Agriculturist class[219] in occupation.[220] Despite being very small in numbers, theKhatri andArora castes wield considerable influence within the Sikh community. Other common Sikh castes includeAhluwalias (Brewers),Kambojs orKambos (Rural caste),Ramgarhias (Carpenters),Brahmins (Priestly class),Rajputs (Kshatriyas – Warriors),Sainis,Rai Sikh (Ironsmiths),Labanas (Merchants),Kumhars (Potters),Mazhabi (Cleaners) and theRamdasia/Ravidasias(Chamar – Tanners).[221]
Some Sikhs, especially those belonging to the landowning dominant castes, have not shed all their prejudices against the Dalits. While Dalits were allowed entry into the villagegurdwaras, in some gurdwaras, they were not permitted to cook or servelangar (communal meal). Therefore, wherever they could mobilize resources, the Sikh Dalits of Punjab have tried to construct their own gurdwara and other local level institutions in order to attain a certain degree of cultural autonomy.[214] In 1953, Sikh leader and activist Master Tara Singh succeeded in persuading the Indian government to include Sikh castes of the converted untouchables in the list ofscheduled castes.[222] In theShiromani Gurdwara Prabandhak Committee, 20 of the 140 seats are reserved for low-caste Sikhs.[222]
Nagar kirtan convoy passing over the bridge along Northern Relief Road (A124) in East London
As Sikhs wearturbans and keep beards, Sikh men inWestern countries have been mistaken forMuslim,Arab and/orAfghan since theSeptember 11 attacks and theIraq War.[224][225] Several days after the 9/11 attacks,Sikh-American gas station ownerBalbir Singh Sodhi was murdered inArizona by a man who took Sodhi to be a member ofal-Qaeda, marking the first recorded hate-crime in America motivated by 9/11. CNN would go on to suggest an increase in hate crimes against Sikh men in the US and the UK after the 9/11 attacks.[224][225]
In an attempt to foster Sikh leaders in the Western world, youth initiatives by a number of organisations exist. The Sikh Youth Alliance of North America sponsors an annualSikh Youth Symposium.[citation needed]
The Sikh diaspora has been most successful in the UK, and UK Sikhs have the highest percentage of home ownership (82%) of any religious community.[226] UK Sikhs are the second-wealthiest religious group in the UK (after theJewish community), with a median total household wealth of£229,000.[227]
In May 2019, the UK government exempted "Kirpan" from the list of banned knives. The U.K. government passed an amendment by which Sikhs in the country would be allowed to carry kirpans and use them during religious and cultural functions. The bill was amended to ensure that it would not impact the right of the British Sikh community to possess and supply kirpans or religious swords.[228][229] Similarly, theSikh American Legal Defense and Education Fund overturned a 1925Oregon law banning the wearing of turbans by teachers and government officials in 2010.[230]
Historically, most Indians have been farmers and 66 per cent of the Indian population are engaged inagriculture.[231] Indian Sikhs are employed in agriculture to a lesser extent; India's 2001 census found 39 per cent of the working population of the Punjab employed in this sector.[232] According to the Swedish political scientistIshtiaq Ahmad, a factor in the success of theIndian green revolution was the "Sikh cultivator, often theJat and Kamboj or Kamboh, whose courage, perseverance, spirit of enterprise and muscle prowess proved crucial."[233] However, IndianphysicistVandana Shiva[234] wrote that the green revolution made the "negative and destructive impacts of science (i.e., the green revolution) on nature and society" invisible and was a catalyst for Punjabi Sikh and Hindu tensions despite a growth in material wealth.[citation needed]
Manmohan Singh is an Indian economist, academic and politician who served as the 13th Prime Minister of India from 2004 to 2014. The first and only Sikh and non-Hindu in office, Singh was also the first prime minister sinceJawaharlal Nehru to be re-elected after completing a full five-year term.
In December 2022, theU.S. Marine Corps was compelled by a court order to allow two Sikhs to wear the turban and grow beards. This was a milestone for religious freedom and in the prevention of employment discrimination against Sikhs.[238]
French postcard depicting the arrival of the 15thSikh Regiment in France duringWorld War I. The bilingual postcard reads, "Gentlemen of India marching to chasten the German hooligans."
^Guru Nanak has mentioned in his first composition of Jap Ji Sahib, which is recited daily by all practicing Sikhs that all souls are to be treated with care and respect as Waheguru is the Giver of all souls.
"The Guru has given me this one understanding: there is only the One,the Giver of all souls. May I never forget Him!", Guru Granth Sahib, 2[215]
Guru Nanak said that blessings are rained down when the lowly person, regardless of any background are cared for.
"In that place where thelowly are cared for-there, the Blessings of Your Glance of Grace rain down.", Guru Granth Sahib, 15[216]
Guru Nanak had spoken we need to prize humility above all and thus caste is not an issue.
"One who takes pride in wealth and lands is a fool, blind and ignorant. One whose heart is mercifully blessed with abiding humility, O Nanak, is liberated here, and obtains peace hereafter." Granth Sahib, 278.[217]
^"A Brief Introduction to Sikhism".WTTW. 5 May 2021. Retrieved28 March 2023."Sikhism is the world's fifth-largest religion, with 25–30 million adherents around the globe
^"Sikhs in America". Retrieved28 March 2023.There are nearly 30 million Sikhs around the world today, and a vast majority of them live in the Indian state of Punjab.
^"Sikhism".Encyclopædia Britannica. Retrieved6 October 2022.In the early 21st century there were nearly 25 million Sikhs worldwide, the great majority of them living in the Indian state of Punjab.
^"April 2022: Sikh Awareness and Appreciation Month". State of Michigan Office of the Governor. Retrieved28 March 2023.Sikhism is the fifth largest religion in the world, and, today, there are more than 30 million Sikhs worldwide and an estimated 500,000 Sikh Americans;
^"A Brief Introduction to Sikhism".WTTW. 5 May 2021. Retrieved28 March 2023.Despite its relatively recent arrival in Chicago, Sikhism is the world's fifth-largest religion, with 25 to 30 million adherents around the globe and an estimated 500,000 in America today.
^While theU.S. Census does not ask about religion,[18] 70,697 Americans (or0.02% of the total population) declared Sikh as their ethnicity in the2020 census.[19] In the2021 Canadian census, 194,640 Canadians declared Sikh as their ethnicity while 771,790 Canadians declared Sikh as their religion, indicating that the Sikh American population may be around 280,329, or0.08% of the total population.[20] TheU.S. Census Bureau estimated the adult Sikh American population at 78,000 in 2008.[21] ThePew Research Center estimated the Sikh American adult population to be 140,000 and the total population at 200,000 in 2012 while the World Religion Database at Boston University estimated the American Sikh population to be at 280,000 in 2012.[21][22] Sikh organizations like theSikh Coalition andAmerican Sikh Congressional Caucus estimate the Sikh American population to be as high as 1,000,000, but do not provide any sources for these figures;[23][24][22] 500,000 nevertheless remains the most cited Sikh American population size in news media.[25][32] With 1% ofAsian Americans being Sikh, and 90.7% of Sikh Americans being Asian American, the American Sikh population can be estimated around 280,000–500,000 in 2021.[33][34][35]
^ab"The Continuing Struggle for Religious Freedom by Italy's Sikh Community".The Wire.It is estimated that there are around 220,000 Sikh migrants in Italy. The community, however, has been largely invisible to native Italians. The majority of Sikhs are dairy workers, living far from the cities, and settled mainly in the farms of north and central Italy.
^ab"How the recent Punjabi migration to Spain & Italy is a departure for the diaspora".The Economic Times. 29 July 2018.The total number of Indians in Italy has now crossed 200,000, making it the largest Indian diaspora in continental Europe and far greater than the 30,000 estimated in Spain. This Indian contingent is mainly made up of Punjabi Jat Sikhs.
^ab"How Sikhs saved the Italian cheese industry".Global Indian.Today, Italy has the largest Sikh population in Europe, only second to the United Kingdom, with an estimated number of 220,000
^abBertolani, Barbara (2013). "The Sikhs in Italy: A Growing Heterogeneous and Plural Presence".Globalizing Belief, Localizing Gods. Brill Publishers. p. 75.ISBN9789004254756.According to Gallo (2013), by contrast, the Sikhs would number at least 100,000. Barbara Bertolani estimates in 2013 "My own data gathered within the Sikh community in Italy show Sikh people constituting about 70% of all the Indians present, i.e., at least 84,000 residents
^"Malaysia gets first Sikh minister".WION.Miri Indian Association president, Councillor Karambir Singh was quoted as saying by the Borneo Post. Malaysia has nearly 100,000 Sikh population
^"On the Gurdwara Trail in Malaysia: A Spiritual Experience".SikhNet. 20 January 2023.The Malaysian Sikh community is the fourth largest ethnic group of Malaysian Indians. It is estimated that over 100,000 Sikhs reside in Malaysia. The Sikh population is the largest here among Southeast and East Asia.
^"Portugal Fact Sheet".Embassy of India (Lisbon, Portugal).Sikhs (35,000), In recent years, the number of Indians (especially from Punjab/Haryana) has increased significantly owing to the easing of immigration norms by Portugal. However, since many of them do not have valid residency documents, official figures are not available.
^Lavin, Talia (26 April 2015)."Vibrant Vaisakhi Celebrates Sikh Life In Greece".Huffington Post.The Sikh community in Greece, numbered at around 20,000 according to a 2012 report, joined together to mark the holy day
^Lawrence, Mary (22 May 2022)."Het licht van God zien in de ander, daar gaat het om bij de sikhs" [Seeing the light of God in the other, that's what the Sikhs are all about].Trouw.Archived from the original on 24 May 2022. Retrieved2 June 2023.In Nederland wonen zo'n 15.000 sikhs, die hier sinds de jaren zestig vanuit Afghanistan, Pakistan en India kwamen, op zoek naar werk of op de vlucht voor de Sovjets, de Taliban of de geradicaliseerde aanhangers van Indira Gandhi, nadat zij in 1984 door haar sikhlijfwacht was vermoord. Ons land telt inmiddels negen gurdwara's. [Some 15,000 Sikhs live in the Netherlands, who have come here from Afghanistan, Pakistan and India since the 1960s, looking for work or fleeing the Soviets, the Taliban or the radicalized followers of Indira Gandhi, after they were killed in 1984. her Sikh bodyguard had been killed. Our country now has nine gurdwaras.]
^"Cyprus"(PDF).acninternational.org. Archived fromthe original(PDF) on 22 February 2023.
^Kaur, Arunajeet (6 December 2008). "The Evolution of the Sikh Identity in Singapore".Religious Diversity in Singapore. ISEAS–Yusof Ishak Institute. pp. 275–297.ISBN9789812307552 – via Cambridge University Press.
^Nabha, Kahan Singh (1930).ਗੁਰ ਸ਼ਬਦ ਰਤਨਾਕਰ ਮਹਾਨ ਕੋਸ਼ [Gur Shabad Ratnakar Mahan Kosh] (in Punjabi). p. 720. Archived fromthe original on 18 March 2005. Retrieved29 May 2006.
^Richard M. Eaton (2019).India in the Persianate Age: 1000–1765. Penguin. pp. 168–169.ISBN9780141966557.The Sikh community grew rapidly in the sixteenth century. Nanak's earliest followers had been fellow Khatris engaged in petty trade, shopkeeping, or lower level civil service in the Lodi or Mughal bureaucracies. But as the movement grew, it experienced a significant influx of Jat cultivators.
^abcdefghijklmnopqrSingh, Pashaura (2006).Life and Work of Guru Arjan: History, Memory, and Biography in the Sikh Tradition. Oxford University Press.ISBN9780199087808.The 11th var of Bhai Gurdas is extremely useful for assessing the social constituency of the early Panth. Apart from this, there is no other contemporary source which can be used to determine the actual numbers and proportions of various groups within the constitution of the Panth in the period of the early Gurus. Identifying the castes, a general profile of the Panth's leadership may be reconstructed with the help of the 11th var of Bhai Gurdas. In fact, 11 stanzas of this ballad (Var 11:18–28) exclusively provide lists of the actual names and places of prominent followers of Guru Arjan. The Khatri caste (e.g. Sehgal, Ohri, Uppal, Julka, Bhalla, Passi, Khullar, Vohra, Vij, Kapur, Chaddha, Behl, Kohli, Marwah, Mehra, Soni, Jhanjhi, Sodhi, Beri, Nanda, Wadhawan, Tulli, and Puri sub-castes) was particularly prominent among the trading communities, and this was the caste to which all the Gurus belonged. There were certainly some Brahmins (Tiwari Pandit, Wissa, Gopi, and Tulsia of Bhardwaj sub-caste, and Jagna Brahmin from Agra) among the Sikhs, and some outcastes – for instance, the name of Paira Chandal appears in the list of prominent Sikhs. There was a preponderance of Jats (e.g. Randhawa, Khehra, Dhillon, and Pannu sub-castes) among the cultivators, who were followed by members of the artisan castes, notably Tarkhans ('carpenters') and Lohars ('blacksmiths'). In addition, there were Nais ('barbers'), Chhimbas ('cotton-printers'), Machhis ('water-carriers'), Dhobis ('washermen'), Kumhars ('potters'), Telis ('oil pressers'), masons and goldsmiths. The name of a Muslim, Mian Jamal, figures prominently in the list of close associates (hazuri sikhs) of Guru Arjan. It should, however, be emphasized that Bhai Gurdas deals only with the more notable members of the Panth. These leaders will have had their own families, friends, and followers in large numbers from their particular areas, who collectively made up the general constituency of the Panth. On the one hand, there were rich merchants (like Seths and Sarrafs) in cities and towns and Chaudaris ('headmen') in villages; on the other, there were labourers and slaves, with artisans and craftsmen, petty shopkeepers and peasants in between. Not surprisingly, in terms of the social background and the economic means of its members, the Panth was far from homogenous. Nevertheless, the cultural patterns of different sections of Puniabi society played a significant role in the evolution of the Sikh Panth.
^McLeod, Hew (1987). "Sikhs and Muslims in the Punjab".South Asia: Journal of South Asian Studies.22 (s1):155–165.doi:10.1080/00856408708723379.
^Lafont, Jean-Marie (16 May 2002).Maharaja Ranjit Singh: Lord of the Five Rivers (French Sources of Indian History Sources). New York: Oxford University Press. pp. 23–29.ISBN0-19-566111-7.
^Kudaisya, Gyanesh; Yong, Tan Tai (2004).The Aftermath of Partition in South Asia. Abingdon-on-Thames, England:Routledge. p. 100.ISBN978-1-134-44048-1.No sooner was it made public than the Sikhs launched a virulent campaign against the Lahore Resolution. Pakistan was portrayed as a possible return to an unhappy past when Sikhs were persecuted and Muslims the persecutor. Public speeches by various Sikh political leaders on the subject of Pakistan invariably raised images of atrocities committed by Muslims on Sikhs and of the martyrdom of theirgurus and heroes. Reactions to the Lahore Resolution were uniformly negative and Sikh leaders of all political persuasions made it clear that Pakistan would be "wholeheartedly resisted". The Shiromani Akali Dal, the party with a substantial following amongst the rural Sikhs, organized several well-attended conferences in Lahore to condemn the Muslim League. Master Tara Singh, leader of the Akali Dal, declared that his party would fight Pakistan "tooth and nail". Not be outdone, other Sikh political organizations, rivals to the Akali Dal, namely the Central Khalsa Young Men Union and the moderate and loyalist Chief Khalsa Dewan, declared in equally strong language their unequivocal opposition to the Pakistan scheme.
^Abid, Abdul Majeed (29 December 2014)."The forgotten massacre".The Nation.On the same dates, Muslim League-led mobs fell with determination and full preparations on the helpless Hindus and Sikhs scattered in the villages of Multan, Rawalpindi, Campbellpur, Jhelum and Sargodha. The murderous mobs were well supplied with arms, such as daggers, swords, spears, and firearms. (A former civil servant mentioned in his autobiography that weapon supplies had been sent from NWFP and money was supplied by Delhi-based politicians.) They had bands of stabbers and their auxiliaries, who covered the assailant, ambushed the victim and if necessary disposed of his body. These bands were subsidized monetarily by the Muslim League, and cash payments were made to individual assassins based on the numbers of Hindus and Sikhs killed. There were also regular patrolling parties in jeeps that went about sniping and picking off any stray Hindu or Sikh. ... Thousands of non-combatants including women and children were killed or injured by mobs, supported by the All India Muslim League.
^Sian, Katy (2013).Unsettling Sikh and Muslim Conflict: Mistaken Identities, Forced Conversions, and Postcolonial Formations. Rowman & Littlefield. p. 32.ISBN9780739178744.
^Srivastava, R. P. (1983).Punjab Painting: Study in Art and Culture. Abhinav Publications. p. 13.ISBN9788170171744.
^Crenshaw, Martha (1995).Terrorism in Context. Pennsylvania State University. p. 364.ISBN978-0-271-01015-1.
^The foreign policy of Pakistan: ethnic impacts on diplomacy, 1971–1994ISBN1-86064-169-5 – Mehtab Ali Shah "Such is the political, psychological and religious attachment of the Sikhs to that city that a Khalistan without Lahore would be like a Germany without Berlin."
^Amritsar to Lahore: A Journey Across the India-Pakistan Border – Stephen AlterISBN0-8122-1743-8 "Ever since the separatist movement gathered force in the 1980s, Pakistan has sided with the Sikhs, the territorial ambitions of Khalistan have at times included Chandigarh, sections of the Indian Punjab, including whole North India and some parts of western states of India."
^Nayar, Kuldip; Kushwant Singh (1985).Tragedy of Punjab. Vision Books. p. 51.ISBN1-85127-069-8.
^Singh, Satinder (1982).Khalistan: An Academic Analysis. Delhi & Punjab: Amar Prakashan. p. 114.
^"Jagmeet Singh Now Rejects Glorification of Air India Bombing mastermind". CBC News. 15 March 2018. Retrieved30 April 2018.The 18-month long Air India inquiry, led by former Supreme Court justice John Major, pointed to Parmar as the chief terrorist behind the bombing. A separate inquiry, carried out by former Ontario NDP premier and Liberal MP Bob Rae, also fingered Parmar as the architect of the 1985 bombing that left 329 people dead 268 of them Canadians.
^Sikh Temple Sit-In Is a Challenge for Punjab,The New York Times 2 February 1986
^"India gives Trudeau list of suspected Sikh separatists in Canada".Reuters, The Sikh insurgency petered out in the 1990s. He told state leaders his country would not support anyone trying to reignite the movement for an independent Sikh homeland called Khalistan. 22 February 2018. Retrieved22 May 2018.
^Per the2021 Canadian census, Sikhism is the second-largest religion in British Columbia, Manitoba, and Yukon.[13] Per the2011 Indian census, Sikhism is the largest religion in Punjab and second in Chandigarh. These are the only two Indian states/UTs where Sikhism is one of the two most common religions.[180][181]
^Moliner, Christine (2006). "Sikhs in France".Migration Patterns – Workshop on Indian Migration. Ecole des Hautes Etudes en Sciences Sociales (EHESS): Laboratoire d'Anthropologie Urbaine/CNRS. abstract. Archived fromthe original on 17 November 2006.
^Ciprani, Ralph (14 May 2006). "Sikh Storia e immigrazione – The Sikhs: History and Immigration".International Sociology.21 (3):474–476.doi:10.1177/026858090602100331.S2CID144768462.
^Khanna, Sunil K. (2004)."Jat". InEmber, Carol R.;Ember, Melvin (eds.).Encyclopedia of Medical Anthropology: Health and Illness in the World's Cultures. Vol. 2.Kluwer Academic/Plenum Publishers. p. 777.ISBN978-0-306-47754-6.Notwithstanding social, linguistic, and religious diversity, the Jats are one of the major landowning agriculturalist communities in South Asia.
^Don (2015).South Asian Politics and Religion. Princeton University Press. p. 155.
^"An Anatomy of Economic Inequality in the UK"(PDF).Report of the National Equality Panel. The London School of Economics – The Centre for Analysis of Social Exclusion. 29 January 2010. Retrieved1 February 2010.
^abKundu, Apurba (Spring 1994). "The Indian Armed Forces' Sikh and Non-Sikh Officers' Opinions of Operation Blue Star".Pacific Affairs.67 (1):48–49.doi:10.2307/2760119.JSTOR2760119.
^Kennedy Trevaskis, Hugh (1928).The Land of Five Rivers: An Economic History of the Punjab from Earliest Times to the Year of Grace 1890. London: Oxford University Press. pp. 216–217.
Fair, C. Christine (2005). "Diaspora Involvement in Insurgencies: Insights from the Khalistan and Tamil Eelam Movements".Nationalism and Ethnic Politics.11:125–156.doi:10.1080/13537110590927845.S2CID145552863.
Van Dyke, Virginia (2009). "The Khalistan Movement in Punjab, India, and the Post-Militancy Era: Structural Change and New Political Compulsions".Asian Survey.49 (6):975–997.doi:10.1525/as.2009.49.6.975.
The Sikhs of the Punjab by J. S. Grewal. Published by Cambridge University Press (1998).ISBN0-521-63764-3.
The Sikhs: History, Religion, and Society by W. H. McLeod. Published by Columbia University Press (1989).ISBN0-231-06815-8
The Sikh Diaspora: Tradition and Change in an Immigrant Community (Asian Americans – Reconceptualising Culture, History, Politics) by Michael Angelo. Published by Routledge (1997).ISBN0-8153-2985-7.
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