Personal thoughts of Dr. Jagroop Singh, student of Sikh Studies
For 2 years in succession, the usual Gurdwara gatherings and the exuberant Vaisakhi celebrations involving Nagar Kirtans have cancelled due to the pandemic restrictions. This disappointment offers a valuable opportunity to reflect on alternative means of marking these occasions. It might be an idea, for families to video record a 2 minutes clip of their knowledge and the relevance of Vaisakhi to their lives. Then perhaps, share this with one another within the confidence of your household. This may demonstrate interesting results of generational differences and shortcomings in religious transmission. Perhaps, even more, than we care to think? This sort of exercise may lead the community to think differently about future Vaisakhi celebrations in general and Nagar Kirtans in particular. The status quo needs definitive and meaningful change for more productive outcomes than we currently have.
The primary purpose of the Nagar Kirtan is to invite community involvement, sharing the joy of Gurpurbs, particularly Vaisakhi with their neighbourhoods.
Nagar Kirtan involves a procession led by the 5 Pyare leading the Guru Granth Sahib, which is placed on an extensively decorated float. There is provision for the singing of Gurbani Shabads Raagis sat on the float aided by sound systems. The float is surrounded by Sewadars (stewards) who also have a duty to safeguard the Sangat following the Guru Granth Sahib. Most people observing from the side of the streets, showing deference to the Guru Granth Sahib by covering their heads. Food and drinks are made available from stationary points along the planned route. The Nagar Kirtan begins and concludes with the Ardas, although interest in the proceedings wanes significantly in the final stages?
As countries around the world gain control of this pandemic, life will return to a ‘new normal.’ We will be free to celebrate Gurpurbs with traditional joy and solemnity within the Gurdwaras. Focusing on Gurbani, as a source of eternal knowledge and its application into our daily lives is the primary goal. Whilst the sociology of religion is an important component, it must never be prioritized above the spiritual experience, as is increasingly the case with Nagar Kirtans.
When we think about Vaisakhi, the picture of 5 Pyare being initiated by Guru Gobind Singh Ji and Mata Sahib Kaur readily comes to mind. However, the concept of Khalsa actually dates back to the times of Guru Nanak, when he uttered the following passage: –
Jao Tao prem khelan ka chao,
If you desire to play this game of love,
Sir dhar tali, gali Meri Ayo.
Then, step onto My Path with your head in hand.
(Guru Granth Sahib, page 1412)
There is rarely any discussion or study into the consistency of the philosophical alignment of the Sikh Gurus, spanning over 230 years? There is little known about the historical events during the period 1675 to 1699? There is a dearth of knowledge about these 5 Sikhs prior to this unique and amazing event of Pargutteo Khalsa? The act of offering one’s head demonstrates an extreme act of loyalty and the utmost belief in the Guru.
It is a matter of fact that the development phase of Khalsa took over 2 centuries and was the mission of all 10 Gurus. The need to emphasize this point is necessary to refute the RSS version of depicting variations in philosophies of the Gurus. The scholarly fraternity is both financed and directed by clandestine political organizations in the past but now, unashamedly clear (Khaira). Occasionally, unethical financial arrangements are discovered by chance and are defended by institutions with naive excuses (Sikh Students Association, 2019).
The future of Nagar Kirtans will depend on the weighing up of benefits versus the risks equation. There is no doubt that marginalized communities get huge joy and confidence from these events. Unfortunately, the road closures impact traffic flows and significant inconvenience to local populations. There are inevitable deficiencies in the lack of respect (Satkaar) afforded to and for the Guru Granth Sahib in the parading process. Of course, there is also a potential of anti-Sikh forces objecting and even sabotaging these events. Some indirect misdemeanours can be in the form of encouraging activities, not in keeping with Sikh values (Singh, Mandhir). To that end, dhol players have become a common site causing significant distraction. This ‘slippery’ attitude led to the disgraceful scenes of bhangra dancers leading the Nagar Kirtan in the Mustuana Sahib area.
Whilst the tradition of religious festivals goes back a long way, it is their contemporary contextual relevance that requires critical evaluation. In what way do this labour intensive and costly exercise enable spiritual development? An opportunity exists to replace this outdated event with educational and training events stratified according to age &/or competence levels. The Gurdwaras need to show responsibility and make substantive strides in the area of education. Failure to do this risks alienation of future generations from the Panth.
References
Khaira, Mohinder Singh (2021) Principles are the soul of Sikhism (article in Panjab Times UK) 1 April 2021, page 41
Nagar Kirtan de Muriada Bhang (2021) (Youtube video posted from Mastuana Sahib)
Sikh Students Association (2019) UC Berkeley Sikh Students Association releases letter in opposition to proposed endowment
Singh, Mandhir (2021) Saka Nankana Sahib & the future prospects (A Sikh Siyasaat lecture in Panjabi)
Khalsa Diary 