Women in Sikhism

Principles of Sikhi and women

The principles of Sikhism state that women have the same souls as men and thus possess an equal right to cultivate their spirituality with equal chances of achieving salvation. Women in Sikhism participate in all religious, cultural, social, and secular activities including lead religious congregations, take part in the Akhand Path (the continuous recitation of the Holy Scriptures), perform Kirtan (congregational singing of hymns), perform Gatka (Sikh martial art) and work as a Granthis. Sikh history also has recorded the role of women, portraying them as equals to men in service, devotion, sacrifice, and bravery.

The Sikh Gurus and various Sikh saints did much to progress women's rights which were considerably downtrodden in the 15th century. To ensure a new equal status for women, the Gurus made no distinction between the sexes in matters of initiation, instruction or participation in sangat (holy fellowship) and pangat (eating together).

According to Sarup Das Bhalla, Mahima Prakash, Guru Amar Das disfavoured the use of the veil by women. He assigned women to supervise some communities of disciples and preached against the custom of sati. Guru Amar Das also raised his voice against female infanticide. Guru Amar Das had appointed a Sikh woman, named Mai Matho, as head of one of the Manji diocese in contrast to the prevailing patriarchal hierarchy of his era.

Guru Gobind Singh instructed the Khalsa to not associate with kanyapapi, those who sin towards woman, and the Guru was also strongly against the objectification of woman. The Guru gave those women who were baptized into the Khalsa, the surname of Kaur, the status of a sovereign princess.

Baba Ram Singh also did much for woman's rights including opposing infanticide, selling of young girls into servitude, the dowry system, the pardah system, and endeavored to achieve higher standards of literacy, and the remarriage of widows.

During the Sikh revival movement of Singh Sabha beginning in the 1870s, the Singh Sabha raised its voice against the purdah system, female infanticide, child marriage, sati, bad conditions of widows, practice of dowry and extravagant expenditure during marriage. Quotation|Should Sutak be believed in, then that such impurity occurs everywhere, Worms are found in cow dung and the wood. No single grain of corn is without life in it. Water is the first source of life, and everyone is dependent on it for remaining alive. How can impurity of Sutak be warded off? It is to be found in every kitchen. Nanak says, pollution is not removed in this way (through rituals). It is washed away by knowledge of God (enlightenment).|Guru Nanak|Guru Granth Sahib 472 Instead of celibacy and renunciation, Guru Nanak recommends grihastha—the life of a householder.

In a culture where monogamy is generally the rule, Sikh polygamy is exceptionally rare.

Female infanticide is prohibited, and the Rahitnamas (codes of conduct) prohibit Sikhs from having any contact or relationship with those who indulge in this practice.

Widow burning, or sati, is expressly forbidden by scripture. As a practical step towards discouraging the practice of sati Sikhism permits remarriage of widows. This was stressed by Bhagat Kabir. Quotation|Stay, stay, O daughter in law do not cover your face with a veil. In the end, this shall not bring you even half a shell. The one before you used to veil her face; do not follow in her footsteps. The only merit in veiling your face is that for a few days, people will say, "What a noble bride has come". Your veil shall be true only if you skip, dance and sing the Glorious Praises of the Lord. Says Kabeer, the soul bride shall win, only if she passes her life singing the Lord's Praises.|Bhagat Kabir|Guru Granth Sahib 484

Quotation|Any other dowry, which the self willed manmukhs offer for show, is only false egotism and a worthless display. O my father, please give me the Name of the Lord God as my wedding gift and dowry.|Guru Ram Das|Guru Granth Sahib 79 The founder of Sikhism, Guru Nanak, reportedly said in 1499 that "[it] is a woman who keeps the race going" and that we should not "consider woman cursed and condemned, [when] from woman are born leaders and kings."

In the present day democratic politics of India, a fair amount of organizations study and work in order to rid women of many of their disadvantages. They have access to political franchise and new opportunities for advancement have opened up for them. Sikh women have shown enterprise in several fields and are among the most progressive in education and in the professions such as teaching and medicine. Within the Sikh system, they are the equals of men. They can lead congregational services and participate in akhand paths, uninterrupted readings of scripture to be accomplished within seventy two hours. They vote with men to elect Sikhs' central religious body, the Shiromani Gurdwara Parbandhak Committee, which administers their places of worship (Gurdwara). Sikhs are obligated to treat women as equals, and gender discrimination in Sikh society has no religious basis. However, gender equality has been difficult to achieve in practice due to heavy social, cultural, and caste related pressure. It's worth noting that the caste system itself goes against the core principles of Sikhism. Though equality for women has always been a major attribute of Sikhism and a great number of women have made significant contributions, it is important to note that it is still a work in progress. In the 1990s a group of Sikh women requested to wash the floors or the Darbar Sahib and were denied. Unlike men, women are still not allowed to assist in carrying the paliquin carrying the primary scriptures in its path to and from the Golden Temple. Also, women make up less than 20% of the SGPC members. While diaspora women take lead in opening many aspects of ritual life for women still female participation in various religious rituals and institutions is very uncommon. Ritual services like ‘chaur seva’ wherein one uses an implement called the chaur to fan the Granth, or Sukh aasan ritual at Harmandir Sahib ritual where the Guru Granth Sahib is shifted from the sanctum sanctorum to the Akal Takht precincts or Kirtan at golden temple, are mostly male dominated. So also profession of Granthis to Gurudwara management are mostly male dominated fields. Part of the problem while religion officially does not hold menstruating women to be impure still patriarchy in Sikh society holds the same as taboo.