Sikhism and caste
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Sikhism's relationship to the caste system is a complex and controversial topic in the modern-period. Although the discriminatory practices derived from the Indian caste system is repudiated by the religion's tenets, which stresses upon humanity's oneness, castes continue to be recognized and followed by much of the Sikh community, including prejudices and biases resulting from it. However, many Sikhs derive parts of their self-identity from their caste-background, affecting their relationship to the religio-cultural system, being viewed as part of one's inherent identity, social-association, or heritage and thus should be preserved. Sikhs' view of caste is influenced by religious belief, Punjabi culture, and ethnicity, considering that Sikhism is deeply influenced by Punjabi traditions and social-norms. The caste-system is practiced by both Sikhs living in the subcontinent and diasporic Sikhs.
Whilst repudiated officially by the religion, Sikh castes do exist and plays a role within the Sikh community. Sikhs castes cannot be separated from Hindu castes, as nearly all caste-groupings contain followers of both religions. The Indian government maintains a system for categorizing castes in the country, which can be used to determine the Sikh castes. Jat Sikhs are the most numerous caste amongst the Sikhs. Whilst caste is commonly framed as being a negative phenomenon, it is also a positive marker of an in-group, which allows for the conceptualization of one's own community and group. A Sikh identifying with a particular caste-background does not necessarily mean someone also discriminates against others based on their caste.
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. Along with Guru Nanak, other Sikh gurus had also denounced the hierarchy of the caste system, however, they all belonged to the same caste, the Khatris. Most Sikhs belong to the Jat (Jatt), traditionally Agriculturist class in occupation. Despite being lesser in numbers, the Khatri and Arora castes wield considerable influence within the Sikh community. Other common Sikh castes include Ahluwalias (brewers), Kambojs or Kambos (rural caste), Ramgarhias (carpenters), Brahmins (priestly-class), Rajputs (kshatriyas – warriors), Sainis, Rai Sikh (ironsmiths), Labanas (merchants), Kumhars (potters), Mazhabi (cleaners), Ramdasia, and Ravidasias (Chamar – tanners).
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 village gurdwaras, in some gurdwaras, they were not permitted to cook or serve langar (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. 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 of scheduled castes. In the Shiromani Gurdwara Prabandhak Committee, 20 of the 140 seats are reserved for low-caste Sikhs.
Other castes (over 1,000 members) include the Arain, Bhatra, Bairagi, Bania, Basith, Bawaria, Bazigar, Bhabra, Chamar, Chhimba (cotton farmers), Darzi, Dhobi, Gujar, Jhinwar, Kahar, Kalal, Kumhar, Lohar, Mahtam, Megh, Mirasi, Mochi, Nai, Ramgharia, Sansi, Sudh, Tarkhan, and Kashyap. Karnail Singh Panjoli, member of the Shiromani Gurdwara Prabandhak Committee, says that there are several communities within the term Nanakpanthis too. Apart from Sindhi Hindus, "There are groups like Sikhligarh, Vanjaarey, Nirmaley, Lubaney, Johri, Satnamiye, Udaasiyas, Punjabi Hindus, etc. who call themselves Nanakpanthis despite being Hindus.
Most writings on Sikh castes tend to centre around the most dominant group: the Jat-Sikhs. The Jat-Sikhs are dominant within Sikh organizations and rural-settings. The mobile Jat-Sikhs have given form to the masculinized image of Sikhs. Punjabi music and popular culture have also been deeply influenced by Jat-Sikhs. Diasporic Jat-Sikh communities in the West have also been documented by scholars, in-addition to their role in the patriarchy by feminist Sikh writers.