Dr. Jagroop Singh, student of Sikh Studies. No funding or conflict of interest (20 May 2021)
Shiromani Gurdwara Parbandhak Committee (SGPC) came into being in late 1920 with the immense effort and sacrifice of the entire Sikh community. A significant outcome was the formation of a, 175 member committee to take management control of Sikh Gurdwaras from corrupt individuals under the auspices of the British rulers. This critical development represented a symbolic victory for the genuine wishes and aspirations of ordinary Sikh folks. The improved management of the Gurdwaras enabled the promotion of authentic Sikh ‘marzada’ and unfettered transmission of its unique philosophy. The SGPC became the ‘head’ organization of the Sikh people with its political activities enacted through the newly created, Shiromani Akali Dal (SAD).
Any organizational aims and objectives can change and wane over time in response to prevailing circumstances and external influences. Unfortunately, the recent handling of the fury over the ‘missing’ Guru Granth Sahib saroops by the SGPC is actually not indicative of ‘decay’ but moral degradation. The Sikh ethos was meant to dictate politics and ironically, we have witnessed the complete opposite. Even Wikipedia describes the SAD as being “most influential in controlling the SGPC and Delhi Sikh Gurdwara Parbandhak Committee”. The loyalty and natural allegiance of ordinary Sikhs to its hierarchy is being tested to the hilt
Peaceful protests over the missing saroops and the related ‘whitewash’ investigation were subjected to physical violence by the ‘gundas’ (hooligans) of the SGPC. If the scenes outside their offices in October 2020 were not shameful enough, the Akaal Takht Jathedar condoned the violence meted out to the protestors. Speaking at the SGPC centenary event on 21 November 2020 at the Manji hall, he went further in labelling these protestors as ‘gadaars’ (anti Sikh). He urged the rural Sikhs to rise up against these ‘gadaars’ in protecting the Sikh nation. This was a highly irresponsible and contemptible act by an important office-bearer. The diaspora Sikhs will be appalled at such behaviour and etiquette when they are used higher levels of civility. A case in point is the anti-capitalist protests outside St Paul’s Cathedral in 2011 which prompted Giles Fraser to question: “what would Jesus do?” Major disagreements ensued within the Church but were dealt with by a dignified resignation by Giles Fraser, demonstrating ‘principle above ego’. SGPS and the Jathedar could learn something about governance and accountability from the international stage and consider, just how far they have strayed off Guru’s path?
How has the SGPC sunk to such low depths?
Adoption of a moderate Panjabi secular agenda by the SAD (post Moga conference of 1996) has significantly changed the functioning of the SGPC, effectively rendering it useless. The resultant imbalance between centre/state relations has contributed to the decline of the Panjab economy. Having lost their ‘voice’, the Sikhs are now both alienated and rudderless in the pursuit of their utopian vision.
In moments of existential crisis, it is incumbent for organizations to analyze their problems before embarking on any solutions. However, the long-term ruling Badal faction, refute the existence of any fundamental issues within the SGPC. They maintain that any minor deviations can be slowly and surely rectified. On the other hand, the anti-Badal faction wants ‘liberation from Badals’ in order to rid the corrosive politics within the SGPC. However, simply replacing ‘like with like’ will not address the root cause of this systematic failure. The ‘in fighting’ over specific issues with limited and fragmented debates have proved to be both distractive and unproductive. It is necessary for a comprehensive review and restructuring based on a shared future vision derived upon sound principles, which must not be overlooked or ignored.
The British recognition of the SGPC was conditional upon the adoption of the democratic system. Democracy may be the preferred method in the western world but its flaws are rarely considered or debated (Williams). Careful and considered evaluation of the shortcomings of the SGPC can be traced to the imposition of the democratic process, which are at odds with the altruistic and meritorious system practised by the Panth. Since independence, the authority for SGPC elections rests with the central government. It is interesting to note that there have been only 5 elections in 73 years and the last three being 1996, 2004 and 2011. This has enabled the central government to ‘play’ the system and put forward suitably primed candidates, fully ‘aligned’ to their agendas. The strategic timing of SGPC elections also allows the creation of benign ‘coalitions’ for political expedience (Verma, 2020). For instance, the 2011 elections saw SAD and the Sant Samaj partnership achieves 157 of the 170 eligible members ‘seats’. It is little wonder that misdemeanours surface with regular frequency, despite the deceptive facade. The SGPC has been known to ignore its own Rehatnamas and making U-turns resulting in the inevitable loss of trust and confidence.
Important caveats for successful concordance: –
- For SGPC membership aspirants to embrace the Gurmat philosophy and negating their egos
- To liberate SGPC from the state control and enable the implementation of a more legitimate selection process
Some members of the SGPC are privately acknowledging, albeit with muted voices, the dire state of the organization. Then there are vociferous critics like Kiranjot Kaur who ‘wears her heart on her sleeve’ and easily ‘ruffles the feathers’ of the SGPC’s cosy nest. Bhai Panthpreet Singh speaks of utter shame when he says, “News speak” alone expresses the rock bottom state of the SGPC.
Our emotional turmoil should be the trigger for strategic thinking, led by the intelligentsia putting Panth above self. The wishes and aspirations of grass-root Sikhs need to be determined by debate and public discourse replacing the current propaganda and monologues. For a legitimate ‘root & branch’ reform, personal change needs to precede the community momentum without waiting for a great leader to emerge. Our resolve will only come from composure, remaining hopeful (Chardi Kalan) and believing in Guru’s Aut (blessing). Inertia and vested interests remain the biggest obstacles for the Panth. Therefore, staying silent and/or ‘sitting on the fence’ is not the honourable option!
References
Fraser, Giles (2015) my hopes for the Occupy St Paul’s drama that puts me on the stage (Guardian Newspaper) 24 May 2015 retrieved 31 October 2020
Singh, Bhai Panthpreet (2020) Hooliganism of SGPC task force (Singh Nad TV & Radio)
Singh, Paramjit (2020) Shiromani Committee elections: the main issue is not simply replacing Badals? (Sikh Pakh, 18 October 2020)
Verma, Sanjeev (2020) Before SGPC poll move, Centre tests waters
Williams, Rowan (2020) ‘Every Voice is Worth Listening To’ – Faith in Democracy Lecture (The Tablet, United Dioceses of Dublin and Glendalough)
https://dublin.anglican.org/news/2020/02/26/every-voice-is-worth-listening
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