Submitted to:

Ma’am Maryam Batool

Submitted by:
Memoona Irfan (2125118022)
Zeenia Tariq (2125118032)
Rimsha Riaz (2125118026)
Ayesha Faiz (2125118007)
Yashaa Naveer (2125118029)
Semester:
6
Department:
Gender and development studies
 Sikhism
The word Sikh (pronounced "sickh") means 'disciple' or 'learner.' The Sikh religion was founded
in Northern India in the fifteenth century by Guru Nanak Dev Ji and is distinct from Islam and
Hinduism. Sikhism is monotheistic and stresses the equality of all men and women. Sikhs
believe in three basic principles; meditating on the name of God (praying), earning a living by
honest means as well as sharing the fruits of one’s labor with others. Sikhism rejects caste and
class systems and emphasizes service to humanity.

History and Beliefs

The almost 25 million Sikhs worldwide constitute the fifth largest religion in the world. Despite
almost a million Sikhs living in North America (USA and Canada), Sikhs are often confused as
Arabs or Muslims. Sikhs arrived in North America in 1897 and played a pivotal role in the
opening of the West and construction of the Panama Canal in 1904. In 1906, Sikhs established
their first gurdwara, or place of worship, in the United States. 700,000 Americans and Canadians
are Sikh and nearly every major city has a Sikh place of worship and community center.

The Sikh faith is five hundred years old. Guru Nanak, the founder of Sikhism, taught a message
of love. He spoke of a universal God, common to all mankind, not limited to any religion, nation,
race, creed, color, or gender. The Sikh religion is strictly monotheistic, believing in one supreme
Creator, free of gender, absolute, all-pervading, and eternal. Sikhism views lfe not as a fall from
grace, but a unique opportunity to discover and develop the divinity in each of us. Human rights
and justice form a cornerstone of Sikh belief, and Sikh history features countless examples of
Sikh Gurus and their followers making tremendous sacrifices for the cause of religious freedom
and justice. More recently, Sikhs have been some of the most highly decorated soldiers of the
British armed services during both World Wars. They played a significant role in the memorable
battles of El Alamein in the Burma-China front and also in the allied assault in Italy. In India’s
struggle for independence from the British, over two-thirds of all the Indians who were
sentenced to life imprisonment or death were Sikh. This is in spite of the fact that Sikhs form less
than two percent of India’s population

The Sikh Identity

In 1699, the tenth and last living Sikh Guru, Guru Gobind Singh, summoned his followers to the
town of Anandpur in Punjab; over 80,000 came. According to history, Guru Gobind Singh
appeared before his people, flashed a naked sword, and demanded a head. He repeated his call
until five Sikhs volunteered. These five individuals came from different parts of India and from
different castes. To these five, and subsequently to many others on that historic day, Guru
Gobind Singh bestowed a new discipline, a creed to his Sikhs. The Guru initiated these five in
the new order of the Khalsa and then, in a dramatic and historic gesture, they in turn initiated
him. On that day, he gave the Sikhs a unique identity which includes five articles of faith:
 • unshorn hair as a gift of God and Guru and a mark of Sikh identity
• a small comb for the hair
• a steel bracelet which signifies a reality with no beginning and no end, and is also
symbolic of a Sikh’s commitment to the ideals of his faith, much as wedding ring might
indicate fealty and identity
• a sword indicative of resolve and commitment to justice, and
• knee-length breeches in keeping with the disciplined life-style of a Sikh

Sikhism in Pakistan
Sikhism in Pakistan has a rich history and heritage, with most Sikhs residing in the Punjab
province, which is part of the larger Punjab region where the religion originated in the Middle
Ages. The birthplace of Guru Nanak, Nankana Sahib, and the Gurudwara Kartarpur Sahib are
also located in the Punjab province. In the 18th and 19th centuries, the Sikh community became
a major political power in Punjab, with Maharaja Ranjit Singh founding the Sikh Empire, which
had its capital in Lahore. The Sikh population in Pakistan was estimated to be around 1.67
million, or 6.1% of the total population, in the region that would eventually become Pakistan.
However, after the Partition of India in 1947, many Sikhs felt unsafe due to riots and mass
persecution, leading them to leave Pakistan's West Punjab for India's East Punjab and Delhi. In
the decades following Pakistan's formation, the remaining Sikh community re-organized,
forming the Pakistan Sikh Gurdwara Prabandhak Committee (PSGPC) to represent the
community and protect the holy sites and heritage of the Sikh religion in Pakistan. The Pakistani
government has begun to allow Sikhs from India to make pilgrimages to Sikh places of worship
in Pakistan and for Pakistani Sikhs to travel to India.

History

Colonial Era
Prior to 1947, 2 million Sikhs lived in present-day Pakistan, particularly in the Punjab region,
where they played a significant role as farmers, businessmen, and traders. The largest cities in
Punjab were Lahore, Rawalpindi, and Lyallpur. Lahore is home to important Sikh religious and
historical sites, including the Samadhi of Maharaja Ranjit Singh, known as Sher-e-Punjab.
Nankana Sahib, the birthplace of Sikhism's founder, has nine Gurudwaras and is an important
pilgrimage site for Sikhs worldwide. Sikh organizations, including Chief Khalsa Dewan and
Shiromani Akali Dal led by Master Tara Singh, strongly opposed the Lahore Resolution and the
movement to create Pakistan, viewing it as welcoming possible persecution.

Partition of India (1947)

The majority of the Sikhs and Hindus of West Punjab and Sindh provinces of Pakistan migrated
to India after the independence of Pakistan in 1947, resulting in a fraction of the Sikh
communities that formerly existed previously. These Sikh and Hindu refugee communities have
had a major influence in the culture and economics of the Indian capital city of Delhi. Today,
segments of the populations of East Punjab and Haryana states and Delhi in India can trace their
ancestry back to towns and villages now in Pakistan, including former Indian Prime Minister
Manmohan Singh.

Modern era
Pakistan's Sikh population has maintained a low profile within the predominantly Muslim
population, despite maintaining the title of Islamic state. The constitution guarantees religious
freedom to non-Muslim residents, and relations between Pakistan's minorities and the Muslim
majority have remained stable since 1947. From 1984 to 2002, Pakistan held separate electorates
for all national legislative assemblies, with only a few parliamentary seats reserved for minority
members. The regime of former President General Pervez Musharraf aimed for equality and
protection of minority rights, but implementation has been slow. A significant number of Sikhs
are found in Narayanpura, Karachi's Ranchore Lines. The Pakistan Sikh Gurdwara Prabandhak
Committee maintains the historical and holy sites of Sikhs.

The emergence of the Sikh community within Pakistan

After Pakistan's independence and the migration of Sikhs to India, the rights of the Sikh
community were significantly diminished due to their population decrease. The largest urban
Sikh population in Pakistan is found in Peshawar, where the Pashtun law of "nanawati"
(protection) spared the scale of violence that had raged across the Indus River in Punjab. Despite
longstanding tensions between the Sikh and Muslim communities in South Asia, the Pashtuns
were tolerant towards the religious minority of Sikhs.

There are small pockets of Sikhs in Lahore and Nankana Sahib in Punjab. Due to the turbulent
civil war and conflicts in neighboring Afghanistan, many Sikhs have settled in Peshawar. The
Pakistani Constitution states that Sikhism is a monotheistic religion, but the Sikh community has
been making efforts to progress in Pakistan. Hercharn Singh became the first Sikh to join the
Pakistan Army, marking the first time in 58 years that a Sikh was selected into the Pakistan
army.

The Pakistani Christian community has prominently served in the Pakistan Armed Forces, with
some reaching the ranks of Major Generals, Air Vice Marshals, and rear Admirals. Members of
the tiny Parsi community also have some representation in the Armed Forces.

Status of Sikh Women in Pakistan

Sikh women in Pakistan face significant challenges due to systemic discrimination, violence, and
marginalization. Their situation is compounded by the lack of legal protection and societal
support, making it difficult for them to achieve social and economic parity.

Forced Conversions and Marriages

Incidents of Forced Conversions
One of the most alarming issues is the forced conversion and marriage of Sikh women. Several
high-profile cases have brought attention to this problem. For instance, Jagjit Kaur, a young Sikh
girl, was kidnapped and forced to convert to Islam in 2019. Despite widespread protests and
international outcry, the Pakistani authorities failed to return her to her family or take action
against the perpetrators. Similarly, in 2020, a 17-year-old Sikh girl was abducted and forced to
marry a Muslim man, again highlighting the failure of the Pakistani government to protect
minority women from such abuses.

Government Response
The Pakistani government’s response to these incidents has been inadequate. The lack of
effective legal action against those responsible for forced conversions and marriages indicates a
broader systemic issue. Human rights organizations have criticized the government for not
providing sufficient protection and support to the victims, further perpetuating the cycle of
violence and discrimination.

Lack of Legal and Institutional Support

Inadequate Legal Framework
Sikh women in Pakistan lack sufficient legal protection. The country’s legal framework is often
ineffective in addressing gender-based violence and discrimination. This is particularly evident
in the failure to prosecute crimes such as rape, forced conversions, and honor killings. The
justice system’s inefficiency leaves many Sikh women without recourse, exacerbating their
vulnerability

Institutional Neglect
Institutional neglect further marginalizes Sikh women. Essential services such as education and
healthcare are often inaccessible, limiting their opportunities for social and economic
advancement. The patriarchal structure of Pakistani society restricts their autonomy, preventing
them from fully participating in public life and decision-making processes
Social and Economic Marginalization
Educational Barriers
Access to education is a significant barrier for Sikh women in Pakistan. Many Sikh girls are
denied educational opportunities due to societal norms and economic constraints. This lack of
education limits their potential for personal and professional development, perpetuating cycles of
poverty and dependence.

Healthcare Access
Healthcare is another critical area where Sikh women face neglect. Pakistan’s healthcare system
often overlooks the specific needs of minority women, resulting in poor health outcomes. The
lack of access to quality healthcare services exacerbates the vulnerabilities of Sikh women,
making it difficult for them to lead healthy and productive lives.

Violence and Human Rights Violations

Gender-Based Violence
Sikh women are particularly vulnerable to gender-based violence, including rape, honor killings,
and domestic abuse. Reports indicate that such violence is pervasive, with little to no legal
recourse available for the victims. The societal and legal systems often fail to protect women
from these abuses, further entrenching their marginalization.

Human Rights Abuses

The broader context of human rights abuses in Pakistan significantly impacts Sikh women. They
face systemic discrimination and are often deprived of basic human rights. The intersection of
gender and minority status places them at a heightened risk of exploitation and abuse, with
insufficient protection from the state.

Positive Exceptions and Success Stories

Success in Urban Areas
Despite the widespread challenges, there are some success stories among Sikh families in
Pakistan, particularly in urban areas. For instance, the family of Sardar Sant Singh in Lahore has
managed to achieve economic prosperity and social visibility. His sons run successful businesses,
and the family participates in local politics, showcasing that with determination and support,
some Sikh families can overcome societal barriers.

Community Support
In areas with a more substantial Sikh presence, such as Nankana Sahib, there is better
community support which can lead to improved outcomes for Sikh women. These communities
provide a safer environment and better access to religious education and social services,
contributing to the well-being of Sikh women.

Conclusion and Recommendations

Addressing Systemic Issues
The plight of Sikh women in Pakistan requires urgent attention and action from the government
and international community. Systemic issues such as forced conversions, lack of legal
protection, and social marginalization must be addressed comprehensively.

Legal and Policy Reforms

The Pakistani government must implement and enforce laws that protect minority women from
violence and discrimination. This includes prosecuting crimes against Sikh women and providing
legal recourse for victims. Moreover, policies promoting gender equality and minority rights
should be strengthened to create an inclusive environment.

Societal Change
Efforts must also focus on changing societal attitudes towards women and minorities.
Educational campaigns and community initiatives can help challenge patriarchal norms and
promote respect for human rights. Empowering Sikh women through education, healthcare, and
economic opportunities is crucial for their advancement and protection.
By addressing these issues, Pakistan can move towards a more just and equitable society where
Sikh women, and all minority women, can live with dignity and security.

Sikhiusm in United Kingdom:

British Sikhs number over 520,000 people and account for 0.85% of the British population
(excluding Scotland) as of 2021, forming the United Kingdom's fourth-largest religious group.
According to the 2021 United Kingdom census, British Sikhs (excluding Scottish Sikhs)
numbered 524,529, with 520,092 in England, 4,048 in Wales, and 389 in Northern Ireland. The
largest Sikh populations in the United Kingdom are in the West Midlands and Greater London.

History
Duleep Singh, the last Maharaja of the Sikh Empire and the first Sikh in England, on the Lower
Terrace of Osborne House on August 28, 1854.
Sikhs and Britain have a long and storied history. Decades before the last Sikh King, Duleep
Singh, stepped onto British soil in the middle of the 19th century, there had been Anglo-Sikh
contact as far back as the 1800s in the Punjab with his father Maharaja Ranjit Singh. Since then,
even though this relationship has changed in nature many times, both communities have left a
strong permanent influence on each other. For instance, in such varied parts of British society as
food, language, political systems, soldiering and of course cricket, the British-Sikh relationship
has given rise to many new facets of modern British and Indian society.

The first permanent Sikh in Britain was Maharaja Duleep Singh (1838-1893), the last Sikh
Emperor of the Imperial Sukerchakia Dynasty, from 1844 to 1849. He arrived in England in the
year 1854, having been exiled from his kingdom by the East India Company. His mother,
Empress Jind Kaur (1817-1863), arrived in 1860 at Kensington in Victorian London and settled
permanently, after being at war with Britain for an extended period of time until the fall of the
Sikh Dynasty in 1849. She was given permission by Parliament to settle on English soil.

The First Sikh Settlers started migrating from the Punjab in 1911, when the first Sikh Gurdwara
was opened in London. During the start of the First and Second World Wars respectively, there
was already an established Sikh presence in many parts of England. Britain's first south Asian
immigrants after the war were Pakistani Muslims and Punjabi Sikhs from the Jullundur Doab.
They tended to settle in midland towns such as Birmingham and Leeds, as well as in the London
borough of Southall.

In 2019, Seema Malhotra MP set up the first debate in Parliament to discuss the positive
contribution of the Sikh community over the last 70 years.

Despite the existence of advocacy organisations like the British Sikh Report, there is very little
systematic research on British Sikhs. The only major academic work that is comprehensive,
systematic and a through history of the community is by Gurharpal Singh and Darshan S. Tatla,
Sikhs in Britain: The Making of a Community (Zed, 2006). This work needs updating in light of
the impending Census 2021 to reflect changes in the community's profile.
Education
65% percent of British Sikhs have a graduate level qualification or above. Sikhs in the 20 - 34
age group have the highest level of graduates (55%) within the Sikh community. The highest
level of postgraduate qualifications of Master's degrees (22%) is in the 35 - 49 age group. Eight
percent of Sikhs aged 65 and over have a PhD. The split of formal education between women
and men is roughly equal, with slightly more women holding a university degree or equivalent
(48% of women, 42% of men).
Employment
The most popular employment sectors for British Sikhs include: Healthcare (10%), IT and
Technology (8%), Teaching and Education (9%), Accountancy and Financial Management (7%),
indicating that Sikhs tend to favour professional and technical employment sectors over others.
Healthcare is a popular sector for all age groups. Teaching and Education is more common in the
35 - 49 and the 50 - 64 age groups than others, whereas accountancy and financial management
is more popular with the 20 - 34 age group (9%) compared with 6% respectively for both the 35 -
49 and the 50 - 64 age groups. The top career choices for Sikh women are Healthcare (14%) and
Teaching and Education (15%). Healthcare is also a joint second most popular choice for Sikh
men along with Accountancy and Financial Management, the most popular sector being IT and
Technology.
Home ownership
Home ownership is very high amongst British Sikhs with 87% of households owning at least a
portion of their home. Thirty percent of British Sikh households own their homes outright and
only 9% rent their properties. Only 1% of British Sikhs claim Housing Benefit. This represents
the highest level of private home ownership rate over any other community in the UK. In
addition, half of all British Sikh families (49%) own more than one property in the UK, with a
similar number (50%) owning at least one property in India, apparently indicating that property
ownership is used as a top means of building assets for the future. 6% of British Sikhs own
property elsewhere in Europe.
Income
Relative to the national average income at approximately £40,000 before tax (according to the
British Sikh Report), it found that Sikh households tend to be affluent. Two in every three British
Sikh households (66%) have pre-tax incomes in excess of £40,000, and over a third (34%) have
an income in excess of £80,000, giving a value for the Sikh Pound of 7.63 billion. However this
data appears to be contradicted by research carried out by the Joseph Rowntree Foundation,
which actually states Sikhs have the second highest poverty rate in the UK, with 27% of British
Sikhs living below the poverty line; this is in comparison to 18% of the population as a whole.
About one in three British Sikh families (34%) own a business in the UK.
Care of the elderly
Sikhs prefer to live in extended family households as they grow older - 61% of males and 52% of
females. The second highest preference is in their own home (44% males and 41% females) and
the third preference is in a retirement village (31% females and 24% males)
Discrimination
In an online survey of 650 Sikhs in the UK, three-quarters of them said they had experienced
racism. In spite of this, 95% said they are proud of being born or living in Britain. 43% of the
women surveyed said they had experienced discrimination on the basis of gender, and 71% of
those had also experienced it within their extended family.
Exemptions in British law for Sikhs
Sikhs are exempt from a few British laws on account of religious reasons. For example, men
wearing a Dastar (turban) may ride a motorcycle without a helmet, and are permitted to wear
their Kirpan as religious dress rather than offensive weapon in certain situations. In February
2010, Sir Mota Singh, Britain's first Asian judge, criticised the banning of the Kirpan in public
places such as schools. The tenth and final guru, Guru Gobind Singh formally included the
Kirpan as a mandatory article of faith for all baptised Sikhs,[67] making it a duty for Sikhs to be
able to defend the needy, suppressed ones, to defend righteousness and the freedom of
expression.
Attitudes towards women
In November 2021, according to a report by Sikh Women’s Aid (SWA) organisation, about 70%
of the women in UK sikh community has suffered domestic abuse. Over a third of the
respondents suffered child sexual abuse. Most of the victims knew their abusers and about half of
the incidents took place in home.
Inter-faith marriages
Holding an Anand Karaj wedding ceremony between a Sikh and a non-Sikh has become a
contentious issue. In 2016, armed police arrested scores of protesters at Gurdwara Sahib in
Leamington Spa, which The Telegraph claims "has a history of tensions over mixed
marriages".Sikh Youth UK, who were behind the protest, blamed "a rogue Gurdwara committee
creating discord".One Sikh journalist called the issue a "deepening schism" while another
expressed dismay at the protesters' use of masks, and the way their actions allowed the kirpan
(ceremonial dagger) to be seen as a bladed weapon rather than traditional dress, thus giving "the
racists and the bigots justifications for their ignorant hatred".[76] An investigation on BBC Asian
Network found that these disruptions over interfaith marriage had been going on for years.

Status of women in Sikhism in Indian society

Women in the Indian society occupy a low status. They have been discriminated against in all
walks of life, accentuating social, economic and cultural inequalities. The sex-based
discrimination deprives them of exercise and enjoyment of human rights and fundamental
freedoms in all spheres of life. A host of factors are responsible for this sorry state of affairs,
including the religious. In India, the religious factor has been of utmost importance in
determining the status of women since it exerts powerful influence on the thought, culture and
behaviour of the people. It permeates their personal and family lives as nothing else does and it
also regulates inter-personal and inter-group relations. In short, there is hardly any aspect of
social conduct which is not affected by the sanctions of religion.

Women have rarely been regarded as a rich resource for building up society. Women account for
48.3 per cent of the population in India and their fuller development and welfare are of vital
importance for the national economy. However, the main factor that has been responsible for
underutilization of full women power potential in India is the impact of the Hindu religious
precepts and tradition that shape the thought, attitudes and behaviour of more than four-fifths of
the population.

Place of Women in the Hindu Society

It is a sad comment that women have been denied the freedom and opportunity to develop as
full-fledged individuals. They have been debarred from making their proper contribution to
social and economic advancement as their development has been held in check due to various
cultural, social and historical factors. The religious factor has contributed in a significant way in
creating bias against them and in keeping them in a state of backwardness. In most Indian
religious systems, women have been considered an impediment in the religious path leading to
salvation or given only a secondary place in the conduct of religious life and institutions. They
have not even been considered worthy of attaining the highest religious goal-salvation. The
Digambara sect of Jainism maintains that women cannot obtain moksha. They cannot
become siddhas. The very fact that God has created them as women deprived them of entering
into heaven or attaining any salvation. They must be reborn as men to get release from the cycle
of birth and death. In this way even God is made to practise discrimination against women. The
position of women in Hinduism is no better. Their fate has been hanging in between that of
Durga and Devdasi, closer to Devdasi than to Durga. For a long time, because of high valuation
placed on the ideal of sanyasa in Hinduism, women were despised as the source of worldliness.
They were regarded as the "torch lighting the way to hell". They were held in low esteem. They
were regarded a living picture of lust and greed. They were considered to be a bad influence on
men, a positive hindrance in their spiritual journey. She was looked down upon as a potential
temptress. Sant Tulsidas, the revered Hidnu poet and author of Ram Charit Manas, placed
woman at part with a Sudra and animal when he said, 'Dhol gavar Sudar pasu nari, teeno tarran
key adhikari". The Yogis stressed the need of renouncing worldly life and renouncing women for
the attainment of salvation. Yogi Gorakh Nath called women baghani, a she-wolf who robbed
man of his youthful vigour. Yogis take vow to remain celibates for ever. The founder of
Buddhism, Lord Buddha, too forsake family life for his nirvana. Buddhist monks are required by
their religious discipline to remain sanyasis. Similarly Ramanuj, the chief exponent of
Vaisnavism, held women and Sudras to be sin-born and refused to admit them as a Vaishnava.

In India, woman was reduced to the status of slave ever since the establishment of Brahman's
dominance and enforcement of Manu's code. It is true that during the Vedic period, women
commanded respect, and no religious or social work was considere to be completer without the
active support of one's wife. Women had the right to education and knowledge. Boys and girls
used to get their education together. Even among the authors of the Vedas, there were said to be
twenty-two women. Women like Gargi and Maitreyi were revered as seers. But Manusmriti, the
Veda of the Brahmanical revival, laid down the fundamental and outrageous doctrine of woman's
perpetual subjection. Says Manu, "In childhood, a female must be subject to her father; in youth
to her husband; when her lord is dead, to her son: a woman must never be independent"? [7 ] The
position of women in Hindu society was governed by rules and regulations laid down by Manu.
And it seems that there was a deliberate attempt in the dharam shastra of Manu to lower the rank
of women. A woman was considered inferior to man in all respects. The natural affectionate
relationship between husband and wife was marred by the degraded and inferior position in
which woman was placed. A woman was required to worship her husband as God whatever his
failings. According to Manu, "Though destitute of virtue or seeking pleasure (elsewhere), or
devoid of good qualities (yet) a husband must be constantly worshipped as a God by a faithful
wife."[8] She was not to grumble or show any disrespect in any manner. On the other hand, the
husband was fully empowered to take action against the erring wife.

The Role and Status of Women in the Sikh Society

Sikhism made a radical departure from Hinduism by demolishing the iniquitous barriers that the
Hindu society had erected between man and man, and between man and woman. The Sikh Gurus
laid down the foundations of a healthy, egalitarian and progressive social order. They advocated
the principles of universal equality and brotherhood as the only true basis of social relations. The
Sikh concept of equality transcended the narrow considerations of caste, creed, clime, sex and
colour. The Sikh Gurus held woman equal to man in every field of life. They pleaded for equal
rights and privileges for her, both in religious and socio-political fields. Sikhism does not debar
woman from attaining salvation. She can realize the highest religious goal while remaining a
woman. There is no need for her to first take birth as a man to attain mukti. A woman is not
debarred from reading the Scripture. She can act as a priest, conduct the service, and lead a
prayer in the gurdwara. She can join any congregation without any inhibition and restriction. She
does not have to veil herself while sitting in a congregation. She can receive as well as impart
baptism. She enjoys equal religious rights. Guru Amar Das even assigned to women the
responsibility of supervising the community in certain sectors. They were invested with the
office of preachership and missionary work. Mata Sahib Kaur, wife of Guru Gobind Singh,
participated in the preperation of amrit by pouring sugar crystals in it which was administered to
the Five Beloved Ones at the time of the formation of Khalsa by Guru Gobind Singh. Similarly,
women were invested with equal rights in the social and political fields. Mata Kheevi was held in
high esteem for her dedication to social work. Mata Gujri, Mata Sahib Kaur, Mai Bhago, Mai
Sada Kaur, Maharani Jind Kaur and Maharani Sahib Kaur participated in political and war
affairs of the Sikhs. Some of them assumed the role of a fighter for dharam yudh and fought
against enemy forces. The Sikh history records with appreciation the heroic deeds performed by
these brave Sikh women. It was the impact of the egalitarian Sikh teaching that these women
could come to the fore and distinguish themselves.

Sikhism in Canada
Canadian Sikhs are one of Canada's largest non-Christian religious groups and form the country's
largest South Asian ethnic group. The vast majority of Sikhs live in Asia and approximately 2.6
per cent live in North America. Census figures suggest that there were 455,000 Sikhs in Canada
in 2011, more than double the 1991 population estimate of 145,000. Immigration has been a key
factor in the increase of Sikhs in Canada: Sikhs accounted for approximately five per cent of the
1.8 million new immigrants who came to Canada during the 1990s, and today almost half of
Canada's Sikh population lives in British Columbia.
The first Sikhs came to Canada at the turn of the 20th century. Some visited Canada as part of
the Hong Kong military contingent en route to Queen Victoria's Diamond Jubilee (1897) and the
coronation of Edward VII (1902). The first immigrants then arrived in 1904 and established
themselves in British Columbia. More than 5,000 South Asians, more than 90 per cent of them
Sikhs, came to British Columbia before their immigration was banned in 1908 (see Immigration
Policy). This population was soon reduced to about 2,000 through out-migration. Despite
profound racial discrimination (see Komagata Maru), Sikhs quickly established religious
institutions in British Columbia. The Vancouver Khalsa Diwan Society was created in 1906 and
through its leadership Sikhs built their first permanent temple or gurdwara ("gateway to the
guru") two years later. By 1920, other gurdwaras had been established in New Westminster,
Victoria, Nanaimo, Golden, Abbotsford, Fraser Mills and Paldi. Each was controlled by an
independent, elected executive board.

From the beginning, gurdwaras were the central community institutions of Canadian Sikhs.
Through them, Sikhs provided extensive aid to community members in need. The dramatic fight
to have the immigration ban rescinded was also organized through the temples. Temples were
the focus of much anti-British revolutionary activity under the banner of the Ghadar Party, an
organization that was founded in the United States in the early 20th century and quickly gained
support in Canada as well.

The role of Sikh women in Canada

the role od sikh women in Canada as in other parts of the world, is multifaceted and evolving.
Sikhism, as a religion, emphasizes equality and does not discriminate based on gender. Sikh
women in Canada, like their counterparts elsewhere, play vital roles in various spheres of life,
including family, education, business, politics, and community service.

In Canadian Sikh communities,

women often actively participate in religious ceremonies and community events. They
contribute to the preservation of Sikh traditions and culture through their involvement in
gurdwaras (Sikh temples), where they may lead prayers, participate in community service (seva),
and engage in religious education.

Economically,
Sikh women in Canada are engaged in diverse professions, ranging from entrepreneurship to
corporate leadership, healthcare, education, and public service. Many Sikh women have made
significant contributions to Canada's cultural and economic landscape through their businesses
and professional endeavors.

Politically,
Sikh women have also been increasingly visible, holding positions in various levels of
government, including municipal, provincial, and federal roles. They advocate for issues
affecting their communities and work towards promoting diversity, inclusion, and social justice.

Moreover, Sikh women in Canada are actively involved in social initiatives and charitable
organizations, working towards the betterment of society and supporting vulnerable
communities.

Overall, Sikh women in Canada contribute significantly to the rich tapestry of Canadian society,
embodying the values of equality, service, and resilience inherent in Sikh teachings. Their roles
continue to evolve, reflecting the ongoing journey towards gender equality and empowerment.
Sikh women in Canada, like women of any other faith or background, have rights and roles that
are shaped by a combination of factors including religious teachings, cultural norms, legal
frameworks, and societal attitudes.
Here are some key aspects of their rights and roles:

1. Equality in Sikhism
Sikhism teaches the fundamental principle of equality, regardless of gender, caste, or race. Sikh
women are considered equal to men in the eyes of the Guru Granth Sahib, the holy scripture of
Sikhism. This principle forms the basis for Sikh women's rights and roles within the community.

2. Religious Participation
Sikh women have the right to participate in religious ceremonies, prayers, and community
activities on an equal footing with men. They can lead congregational prayers, perform kirtan
(devotional singing), and engage in community service (seva) within gurdwaras.
3. Education
Sikhism places a strong emphasis on education for both men and women. Sikh women in Canada
have the right to pursue education at all levels, from primary school to higher education and
beyond. Education empowers Sikh women to pursue their goals and contribute to society in
various fields.

4. Work and Employment

Sikh women in Canada have the right to work and pursue careers of their choice. They are
engaged in diverse professions, including entrepreneurship, corporate jobs, healthcare, education,
and public service. Workplace equality and non-discrimination laws protect their rights to equal
opportunities and fair treatment in employment.

5. Family and Household Roles

Traditional gender roles within Sikh families may vary, influenced by cultural practices and
individual beliefs. While some Sikh women may adhere to traditional roles within the household,
others may share responsibilities equally with their spouses or pursue careers outside the home
while managing household duties.

6. Legal Rights
Sikh women in Canada, like all citizens, are entitled to legal rights and protections guaranteed by
Canadian law. These rights include protection against discrimination based on gender, access to
legal recourse in cases of injustice or violence, and the right to participate fully in the legal and
political processes of the country.

7. Political Participation
Sikh women have the right to participate in political processes and hold positions of leadership
and representation. Many Sikh women in Canada are actively involved in politics, serving as
elected officials at various levels of government, advocating for issues that affect their
communities, and contributing to policy-making and governance.

8. Social and Community Roles

Sikh women play crucial roles in their communities, volunteering for social initiatives,
charitable organizations, and community service projects. They contribute to the welfare of
society and promote social cohesion, embodying the values of compassion, service, and
solidarity.
Sikh women in Canada, like women from many other backgrounds, may face various challenges
in their lives. While progress has been made towards gender equality, there are still areas where
Sikh women encounter obstacles and disparities.
Some of the challenges they may face include:
1.Gender Discrimination
Despite the principles of equality within Sikhism, gender discrimination can still occur within
families, communities, workplaces, and society at large. Stereotypes and traditional gender roles
may limit opportunities for Sikh women, leading to unequal treatment or expectations compared
to men.

2. Cultural Expectations
Cultural norms and expectations within Sikh communities, which may be influenced by
patriarchal traditions, can place pressure on Sikh women to conform to specific roles or
behaviors. This pressure may affect their choices regarding education, career, marriage, and
personal autonomy.

3. Intersectional Discrimination
Sikh women may face discrimination not only based on their gender but also due to their
religious identity, ethnicity, or other intersecting factors. Discrimination or prejudice based on
religious attire (such as the turban or headscarf) is a concern for Sikh women, particularly in
contexts where religious diversity is not fully understood or respected.

4. Barriers to Education and Employment

While education is valued in Sikh culture, socio-economic factors or cultural expectations may
hinder Sikh women's access to higher education or certain career paths. Additionally, workplace
discrimination or biases may impede their professional advancement or equal opportunities for
employment.

5. Family Expectations and Balancing Roles

Sikh women often navigate the expectations of traditional family roles while striving for
personal and professional fulfillment. Balancing responsibilities within the household, caring for
children or elderly family members, and pursuing career aspirations can pose significant
challenges.

6. Violence and Abuse

Sikh women, like all women, may be vulnerable to various forms of violence, including
domestic violence, sexual harassment, and gender-based violence. Cultural taboos or fear of
stigma may prevent some Sikh women from seeking help or reporting abuse.

7. Access to Support Services

Limited awareness or access to culturally sensitive support services may hinder Sikh women's
ability to seek assistance for issues such as domestic violence, mental health, or social integration
challenges.

8. Political Representation and Advocacy

While Sikh women are increasingly participating in politics and advocacy, they may face barriers
to full representation and leadership roles within political institutions and community
organizations.

Despite these challenges, Sikh women in Canada demonstrate resilience, determination, and
solidarity within their communities. Efforts to address gender inequality, promote education and
empowerment, raise awareness about cultural diversity, and advocate for women's rights
contribute to creating a more inclusive and equitable society for Sikh women and all Canadians.
Sikh women in Canada are involved in various acts and initiatives related to women's
empowerment, gender equality, and social justice. Here are some examples of their activism and
contributions:

1. Advocacy for Gender Equality

Sikh women in Canada advocate for gender equality and women's rights within their
communities and in broader society. They participate in awareness campaigns, workshops, and
discussions to challenge stereotypes, promote gender inclusivity, and address issues such as
gender-based violence and discrimination.

2. Community Leadership
Sikh women hold leadership positions in community organizations, advocacy groups, and
cultural associations focused on women's issues. They organize events, provide support services,
and create spaces for dialogue and empowerment to address the unique needs and concerns of
Sikh women and girls.

3. Educational Initiatives
Sikh women are actively involved in educational initiatives aimed at promoting girls' education
and academic achievement. They mentor young women, provide scholarships or financial
assistance, and advocate for policies and programs that support equitable access to education for
girls and women from Sikh communities and beyond.

4. Health and Wellness

Sikh women contribute to initiatives promoting women's health and wellness, including
reproductive health, mental health awareness, and access to healthcare services. They organize
health fairs, workshops, and informational sessions to address health disparities and empower
women to prioritize their well-being.

5.Cultural Preservation and Empowerment

Sikh women play a key role in preserving and promoting Sikh culture and heritage while
empowering women within the community. They organize cultural events, celebrate Sikh
festivals, and provide platforms for women to express their cultural identity through art, music,
literature, and storytelling.
6. Entrepreneurship and Economic Empowerment
Sikh women are entrepreneurs, business owners, and professionals contributing to Canada's
economy and empowering other women in the process. They establish businesses, mentorship
programs, and networking opportunities to support women's economic empowerment and
entrepreneurship within Sikh communities and beyond.

7. Political Engagement
Sikh women engage in political activism and advocacy to address gender disparities in political
representation and advance policies that promote women's rights and equality. They participate
in electoral campaigns, advocacy efforts, and community organizing to amplify women's voices
in politics and decision-making processes.

8. Interfaith and Social Justice Initiatives

Sikh women collaborate with other faith and community groups to address social justice issues
affecting women, such as poverty, racism, and discrimination. They participate in interfaith
dialogues, solidarity campaigns, and community service projects to build bridges and advocate
for collective action towards a more just and equitable society.

Through their activism and collective efforts, Sikh women in Canada contribute to advancing
women's rights, fostering gender equality, and creating a more inclusive and empowered society
for women of all backgrounds.
Sikh women in Canada lead diverse lifestyles influenced by a combination of factors including
their religious beliefs, cultural heritage, personal values, and socio-economic backgrounds.
While individual lifestyles may vary widely, there are some common elements that characterize
the lifestyle of many Sikh women in Canada:

1. Religious Observance
Sikh women often adhere to the practices and beliefs of Sikhism, including regular
attendance at gurdwaras (Sikh temples) for prayers, kirtan (devotional singing), and
community gatherings. They may also participate in religious ceremonies, festivals, and
rituals that are significant within Sikh tradition.

2. Family and Community

Family and community are central to the lifestyle of Sikh women. They prioritize maintaining
close ties with extended family members and actively participate in community events,
celebrations, and social gatherings. Sikh women often play important roles in nurturing familial
relationships and preserving cultural traditions within their households and communities.
 3. Education and Professional Pursuits
Many Sikh women in Canada place a strong emphasis on education and pursue academic and
professional goals. They may engage in higher education, vocational training, or career
advancement opportunities to achieve their aspirations and contribute to their communities and
society at large.

4. Work-Life Balance
Balancing professional responsibilities with family commitments is an integral part of the
lifestyle of Sikh women. They strive to maintain a harmonious equilibrium between work,
family, and personal pursuits, often relying on support networks within their families and
communities to manage competing demands.

5. Cultural Expression
Sikh women express their cultural identity through various forms of artistic expression, including
music, dance, literature, and cuisine. They may participate in cultural events, festivals, and
performances that celebrate Sikh heritage and contribute to the vibrancy of multiculturalism in
Canada.

6. Health and Wellness

Sikh women prioritize physical, mental, and spiritual well-being as part of their lifestyle. They
may engage in activities such as yoga, meditation, sports, or outdoor recreation to maintain a
healthy lifestyle and cope with stressors. Community initiatives promoting health awareness and
access to healthcare services also play a role in supporting their wellness goals.

7. Social Activism and Volunteerism

Many Sikh women are actively engaged in social activism, volunteer work, and community
service initiatives aimed at addressing social justice issues, promoting equality, and serving those
in need. They contribute their time, resources, and expertise to causes that align with their values
and beliefs, fostering a sense of social responsibility and solidarity within their communities.

8. Adherence to Sikh Values

Sikh women strive to embody the core values of Sikhism, including compassion, equality,
humility, and service to others, in their daily lives. These values guide their interactions with
others, inform their decision-making processes, and shape their commitment to leading
purposeful and meaningful lives rooted in spiritual principles.
Overall, the lifestyle of Sikh women in Canada is characterized by a rich tapestry of cultural
traditions, religious observance, educational and professional pursuits, family values, and social
engagement, reflecting their multifaceted identities and contributions to Canadian society.

Sikhism in the United States

American Sikhs form the country's sixth-largest religious group. While the U.S. Census does not
ask about religion, 70,697 Americans (or 0.02% of the total population) declared Sikh as their
ethnicity in the 2020 census. The U.S. Census Bureau cites the 2008 American Religious
Identification Survey's estimate of the adult Sikh American population at 78,000.[4] The Pew
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. Sikh organizations like the Sikh
Coalition and American 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; 500,000 nevertheless
remains the most cited Sikh American population size. With 1% of Asian Americans being Sikh,
and 90.7% of Sikh Americans being Asian American, the American Sikh population can be
estimated at around 200,000–300,000 in 2021. The largest Sikh populations in the U.S. are found
in California (52%), New York (11%), and Washington (6%).
Sikhism is a religion, originating from medieval India (predominantly from the Punjab region of
modern-day India and Pakistan) which was introduced into the United States during the 19th
century. While most American Sikhs are Punjabi, the United States also has a number of non-
Punjabi converts to Sikhism. Sikh men are typically identifiable by their unshorn beards and
turbans (head coverings), articles of their faith. Following the 9/11 terrorist attacks, and
subsequent other terrorism related activities by Islamic groups, Sikhs have often been mistaken
as Muslims or Arabs, and have been subject to several hate crimes, including murders. Sikh
temples have also been targets of violence due to being mistaken for mosques. A 2012 shooting
at a Sikh temple in Oak Creek, Wisconsin garnered national and international attention, with then
President Obama ordering flags to be half-staffed at all federal buildings.
First immigrants
Sikhs have lived in the United States for more than 130 years. The first Sikh immigrants to the
United States started to arrive in the second half of the 19th century, when poor economic
conditions in British India drove many Indians to emigrate elsewhere. Most Sikh immigrants to
the United States came from the province of Punjab and came to the U.S. to work on agricultural
farms in California, travelling via Hong Kong to Angel Island.

In the years just after 1900, hundreds of Sikhs had arrived to work in the lumber mills of
Bellingham, Washington. In 1907, 400–500 white men, predominantly members of the Asiatic
Exclusion League, attacked the Sikhs' homes in what is now known as the Bellingham riots. This
quickly drove the East Indian immigrants out of the town.
Some Sikhs worked in lumber mills of Oregon or in railroad construction and for some Sikhs it
was on a railway line, which allowed other Sikhs who were working as migrant laborers to come
into the town on festival days.

A big effect on Sikh migration to the western states occurred during World War I and World
War II, where Sikhs were recruited by the British Indian Army to serve for them. Sikhs fought
bravely during these wars and began to live in England after their serving period. Among the
Sikhs who already lived in America prior to the wars, many Sikhs joined them, mainly during
World Wars I and II. Among those who served in the US military include Bhagat Singh Thind in
World War I.

The first Sikh gurdwara established in the U.S. was the Gurdwara Sahib Stockton, in Stockton,
California, which was established in 1912 by Wasakha Singh Dadehar and Jawala Singh.

Converts
In the 1960s, due to increased Indian immigration and rising interest in Indian spirituality in the
American counterculture, a number of non-Punjabi Americans began to enter 3HO. Prominent in
this trend was Yogi Bhajan, leader of the Sikh-related movement 3HO (Healthy, Happy, Holy
Organization), whose Los Angeles temple was the first to introduce non-Punjabi Americans to
Sikhism.

Occupations

Military
In the federal appeals court in Washington, a preliminary injunction allowed two Sikh men to
enter the military recruit training wearing a turban as it was considered an article of religion. The
military recruits Milaap Singh Chahal and Jaskirat Singh sued the Marine Corps in April 2022
due to violation of the first amendment which allows the freedom of religion. The branch that
they were a part of declined full religious exemption.

Policing
In 2016, the New York City Police Department (NYPD) began to allow turbans, subject to
standards compatible with unimpeded performance of duty. In 2015, Sandeep Dhaliwal became
the first Deputy Sheriff in Texas to wear a turban on duty (Harris County Sherriff's Office). He
was shot and killed from behind in 2019 while conducting a routine traffic stop on the
Copperbrook subdivision in Houston Texas.

In 2019, the Houston Police Department changed their rules to allow beards and turbans, joining
25 other law enforcement agencies.
Professionals
Many Sikhs started life in America working in lumber mills, mines, and as farm laborers, with
many eventually becoming landowners. Many early Sikh immigrants were restaurant owners. In
1956, Dalip Singh Saund became the first Asian Indian-born person to be elected to the United
States House of Representatives.

Today, many Sikhs are well represented in white-collar positions such as lawyers, doctors,
engineers, accountants, and businesspeople. They are considered to be a successful ethnic group
in line with most of the Indian community. The community has a higher level of education, as
over 53% have received a bachelor's degree compared to 40% of the general population. This is
also reflected in terms of income as over 75% of the community earns over $50,000 and over
two-thirds of the population have incomes over $100,000

Discrimination after the September 11 attacks

Sikhs of America parade float at the 2016 Martin Luther King Day parade in Midtown
HoustonHouston Sikh Community at the 2016 Martin Luther King Day parade in Midtown
Houston

As a result of the September 11 attacks, some Sikh Americans have become subject to
discrimination, often from individuals who mistakenly believe that they are Arab or Muslim.

Balbir Singh Sodhi, a gas station owner, was killed on September 15, 2001, due to being
mistaken for a Muslim. In a 2011 report to the United States Senate, the Southern Poverty Law
Center reported several assaults and incidents of arson at Sikh temples after September 11. All
were labeled as hate crimes that resulted from the perpetrators' misconceptions that their targets
were Muslim.In August 2012, a Sikh temple in Oak Creek, Wisconsin, was the site of a shooting,
leading to six Sikh individuals being killed. On May 7, 2013, an elderly Sikh man was attacked
with an iron bar in Fresno, California, in a possible hate crime. On September 21, 2013, Prabhjot
Singh, a Sikh professor was attacked in Harlem, New York, by a group of 20-30 men who
branded him as "Osama bin Laden" and Terrorist".

A 2007 survey of Sikh students by the Sikh Coalition found that three out of four male students
interviewed "had been teased or harassed on account of their religious identity." In 2014, the
Sikh Coalition released a national report on the bullying of Sikh children in American schools.
The report found that 55.8% of Sikh students surveyed in Indianapolis reported being bullied,
while 54.5% of Sikh students surveyed in Fresno, California, reported being bullied. According
to the surveys, Sikh students wearing turbans are twice as likely to be bullied as the average
American child.

The United States Trend of Discrimination Against Sikhs Sikhism is the fifth largest religion in
the world, with approximately thirty million followers of the faith worldwide. It is a monotheistic
faith that teaches honesty, compassion, humility, universal equity, and respect for all religions.
Since the 1984 genocide of Sikhs in India, many followers of the faith have immigrated to
Western countries in hopes of “the American dream” and the prospect of freely practicing their
faith. But as a devastating response to the tragedy of 9/11, members of the Sikh community
living in the United States have become victims of hate crimes, workplace discrimination, school
bullying, and racial and religious profiling. As a scholar of the traditions and a practicing Sikh
myself, I have learned the harsh realities of what it means to be a Sikh in America today. Despite
the hardships that they endure, Sikhs continue to demonstrate their strength and resilience
through their practice of the tenets of the Sikh faith, including love, service, and justice

Dress Code Challenges of Sikh Americans

A Sikh American family take in the sights proud to be associated with The United States and the
Apollo 11 Moon mission. Controversy surrounding motorcycle helmet laws in Canada and the
USA have led to discussions among Sikhs raising concerns about the future fate of Sikh
astronauts.

According to the Sikhism code of conduct and conventions dress code states that a turban is
"required" wear for every Sikh male regardless of initiation status. Not wearing the turban is a
punishable offense for the initiated male. With turban sizes ranging from 1- 2 1/2 meters in width
and 2 1/2 to 10 meters in length, the challenges of maintaining hair and turban for the Sikh
astronaut in space are daunting indeed.

Sikhs have proven time and again they are up to challenges. In October 2009, an appeal
overturned a 23 year restriction regarding US Army grooming standards. An exemption granted
to Captain Kamaljeet Singh Kalsi allowed him to remain in the US Army while maintaining
uncut hair, beard and turban. Captain Tejdeep Singh Rattan first Sikh recruit to complete basic
training in the US army after demonstrating his ability to carry out orders while wearing articles
of faith. Though such exemptions are granted on a case to case basis, lawmakers have joined
Sikhs efforts to revise US military groom standards. Perhaps one day in the foreseeable future
American will have its first Sikh astronaut, turban included. Meanwhile Sikh air-travelers are
often profiled and selected by Transportation Security Administration officers for additional
screening of their religiously mandated turbans.

Domestic and sexual abuse of silenced

First ever report shows 70% of respondents have suffered at the hands of a partner or members
of their extended family

“Toxic cultural practices” and a lack of culturally sensitive services means many women who are
victims of domestic and sexual abuse in the Sikh community are suffering in silence, according
to the first comprehensive report into the issue.
The report by Sikh Women’s Aid (SWA), the UK’s only frontline service for Sikh women, will
be released later this week to coincide with the launch of the United Nations’ women’s annual 16
days of activism against gender-based violence. It creates a harrowing picture of the prevalence
and effect of domestic abuse and child sexual abuse in the Sikh community.

The research was carried out over a four-month period over the summer, during which time
SWA distributed anonymous surveys within the community across the UK.

Researchers received replies from almost 700 respondents, and, of those, 70% said they had
experienced domestic abuse, nearly half had experienced incidents with more than one
perpetrator, including female members of their family. Over a third of respondents said that they
had experienced child sexual abuse, and of these incidents, one in seven involved more than one
perpetrator. Most victims knew their abuser, and nearly half of the incidents of abuse took place
at home.

Gender equality is one of the core beliefs of the Sikh faith, but, says the SWA, patriarchal
societal practices stemming from cultural traditions, such as concepts of honour, mean that many
survivors are afraid to speak out