ABSTRACT

Low-caste conversions to Sikhism shed an interesting light on the issue of whether all who have taken initiation are accepted equally as Sikhs. The egalitarian teachings of Sikhism have important implications when discussing Sikh identity. The Ravid1sı-s, who were formerly members of the Scheduled Classes, were at one time referred to as the Untouchables, that is, members of the lowest strata of Indian society. The new term of Scheduled Classes was originally coined by the British during the census of 1931. According to them, this term implied no connotations of the concepts attached to untouchability – primarily that of pollution. In addition, the members of the lower classes found the term ‘Scheduled Classes’ less patronizing than the term harijans (children of God) which was applied by Mahatma Gandhi in his attempt to improve the social conditions of the lower classes. The Ravid1sı-s are a Punjabi community who take their name from allegiance

to a historical figure, commonly referred to as Ravid1s, who is regarded as Gur3 by his followers. It is to him that they trace their origin, an important factor since it is one that makes the Ravid1sı-community a caste-based institution. There is no evidence to suggest that there was a following of Gur3 Ravid1s during his lifetime. The wider recognition of Ravid1s as a Gur3, therefore, can be attributed to the fruition of the efforts of the founders of the Ad Dharm, who were themselves from the Scheduled Classes.1 The Scheduled Classes had orginally converted in mass numbers to the Sikh faith in the hope of achieving equality. However, they became Ravid1sı-s as a result of the continued prejudice of higher z1t Sikhs. Whereas the Gur3 N1nak Nishk1m Sewak Jath1 (as seen in Chapter Two) and the N1mdh1ris (as seen in Chapter Three) have overt connections with the general Panth, the Ravid1sı-s today have no real concern to be associated with the Panth or, indeed, with Sikhism as a whole. Importantly, although originally many of the Scheduled Classes had converted in masses to the Sikh faith, today the Ravid1sı-s exist as a challenge to traditional Sikh identity. Moreover, the Ravid1sı-s stand as an outstanding example of the fact that caste identity is a major criterion of Sikh identity itself. Although the Ravid1sı-s will refer to Ravid1s as their Gur3, hence illustrating

the extent of devotion to him, Sikhs in general will refer to Ravid1s as a bhakt1, a devotee and not a Gur3. The term bhakt1 indicates an individual who is highly devoted to a personal God, and one who seeks to surrender the self to God in total loving-devotion. For the majority of Sikhs, with the exception of groups such as the N1mdh1ris, the term Gur3 is utilized for the ten Sikh Gur3s and the

Gur3 Granth S1hib alone. Traditionally, being members of the Scheduled Classes, the Ravid1sı-s are counted among the downtrodden and oppressed people of India: their traditional occupation involves working with the highly polluted material of leather, hence the term cham1r, which is translated as ‘leather worker’. The term is also traced to charam-kara, also meaning leatherworker.2 The Ravid1sı-s, like the V1lmı-kis (who are discussed in Chapter Five), dislike being referred to as cham1rs and ch3hr1s respectively. They find the terms offensive. Therefore, I will attempt to use the terms as little as possible; my usage of the terms is not intended to patronize the communities in any way. Living in the fifteenth to sixteenth centuries CE, Gur3 Ravid1s was both a social reformer and a spiritual teacher, who, like Gur3 N1nak, probably belonged to the Northern Sant tradition. Highly significant is that Ravid1s himself belonged to the cham1r z1t: hence his popularity among his followers. The association between the followers of Gur3 Ravid1s and Sikhism is evidenced by the fact that 41 hymns composed by Ravid1s are contained in the Gur3 Granth S1hib. Thus the Ravid1sı-community utilize the Gur3 Granth S1hib as its base for religious teachings; interestingly, the Ravid1sı-s preferably refer to the scripture as !di Granth, rather than Gur3 Granth S1hib. It is emphasized that the scripture is used primarily for the 41 hymns of Ravid1s contained within it. Importantly, the remainder of the scripture does not have any real significance for the Ravid1sı-s. A project is underway in India whereby the hymns of Ravid1s found in the Gur3 Granth S1hib and elsewhere are in the process of being gathered into one composite volume. Once this has been achieved, the Gur3 Granth S1hib will no longer be utilized in Ravid1sı-places of worship. Gur3 Ravid1s believed in the freedom of all humankind and the irrelevance of

caste distinctions. His spirituality is continually emphasized by his followers:

Although a point of departure from the topic of Sikh identity, details regarding Ravid1s will facilitate clarification of the attraction he had for his community of followers and the particular outcome of such attraction in the self-identity of this group. According to tradition and popular belief, Ravid1s was born in Benares. The Raid1s Jı-Kı-B17ı-aur Jı-van Charitra mentions Kashı-as his birthplace,4 this is of course the present-day Benares. Although Ravid1s may have been born around the Benares area, he himself never actually mentions this. Therefore his birthplace varies, according to which author is quoting it.5