Guardians of the Gurdwara

🌱 Genesis of the Committee

The SGPC's origins are deeply intertwined with the burgeoning Akali movement of the early 20th century. On November 15, 1920, Akali leaders convened a general assembly of Sikhs in Amritsar, near the Akal Takht. The primary objective was to elect a representative committee to manage the Harimandir Sahib Complex and other historically significant gurdwaras.¹ This initiative arose in direct response to the British government's establishment of its own 36-member committee just two days prior. The Sikhs proceeded with their planned meeting, electing a larger 175-member committee, which they formally named the Shiromani Gurdwara Parbandhak Committee. This formation provided a crucial focal point for the broader movement aimed at reforming Sikh religious institutions.

✊ Early Struggles and Expansion

From late 1920 onwards, a significant number of reformers, both urban and rural, organized into independent religious groups known as jathas. Each jatha's main goal was to gain control over local gurdwaras, often by occupying shrines and attempting to take over management from existing incumbents. While some transfers were peaceful, particularly for smaller gurdwaras with limited income, others involved the threat or actual use of force. The Sikh leadership strategically leveraged the press, gaining support from nationalist papers and establishing their own vernacular dailies like 'Akali' and 'Akali-te-Pardesi' (edited by Master Tara Singh), which were instrumental in mobilizing the Sikh populace for the reform struggle.⁹

⚖️ The Gurdwaras Act of 1925

A pivotal moment arrived in the early 1920s when Malcolm Hailey, the Governor of Punjab, expressed willingness to assist Sikhs in gaining control of important gurdwaras through a legislative committee. A draft Gurdwara Bill, meeting most Akali demands, was presented to imprisoned Akali leaders, including Master Tara Singh. After careful review, the bill was ratified by the Punjab legislative council and signed into law by the Viceroy of India on July 28, 1925, becoming effective on November 1, 1925.⁹ This Act legally established a Central Gurdwara Board, elected by Sikhs, as the custodian of all major Sikh places of worship. The board subsequently resolved to change its designation to the Shiromani Gurdwara Parbandhak Committee, a change accepted by the government. This legislative victory marked the end of what was colloquially known as the 'Third Sikh War'.

🔄 Post-Act Dynamics and Amendments

Despite the legislative success, the government initially imposed conditions for the release of imprisoned Akali leaders, demanding their agreement to work under the new Act. While some leaders accepted, prominent figures like Master Tara Singh and Teja Singh Samundari refused, viewing it as an affront to Sikh self-respect. Their steadfastness eventually led to their unconditional release after charges failed to be proven. This period also saw internal rifts within Akali ranks, with the 'Rai Bahadur Party' initially gaining control, only for the Akali Party to regain majority in subsequent elections, electing Kharak Singh as President and Master Tara Singh as Vice President.⁹

The Act has undergone significant amendments:

• 1953 Amendment: Reserved 20 out of 140 seats on the SGPC for members of the Sikh scheduled castes.¹⁰
• 2016 Amendment: Stripped approximately 7 million 'Sehajdhari' Sikhs (those who do not maintain uncut hair) of their voting rights in SGPC elections.¹¹

👥 Caste Dynamics

The SGPC has faced criticism for allegedly prioritizing the interests of Jat Sikhs, leading to accusations of casteism and marginalization of other Sikh communities, who report feeling excluded and discriminated against.¹⁸¹⁹ In response, the SGPC has highlighted its historical efforts in combating casteism during its formative years²⁰ and has taken actions against reported instances of caste-based discrimination.²¹ A former Jathedar of the Akal Takht has also publicly stated his lower-caste background, contributing to the ongoing discourse.²²

🏛️ Heritage Preservation

A significant area of contention revolves around the SGPC's approach to historical Sikh heritage. Critics, including Sikh organizations and individuals, accuse the committee of apathy and destructive practices towards historical sites, artwork, and architecture, often under the guise of "renovation" or kar seva.²³²⁴²⁵ It is alleged that up to ninety percent of Sikh heritage monuments in Punjab have been destroyed.³¹ Concerns also extend to the neglect of historic trees associated with Sikh history, which have been damaged by improper construction methods.³² Furthermore, the SGPC has been criticized for its perceived inaction in preventing beadbi (desecrations) of the Guru Granth Sahib and other Sikh scriptures, with large amounts of historical manuscripts reportedly "cremated" (burnt) at secretive ‘Angitha Sahib’ gurdwaras.^37383940 In response, the SGPC announced plans in September 2023 to digitize Sikh literature and scriptures from the Sri Guru Ramdas Library in Amritsar, with intentions to make these available online.⁴²

✝️ Missionary Activities

The SGPC has faced scrutiny for its perceived lack of effective action against the increasing number of Sikhs converting to Christianity, a phenomenon often linked to underlying caste and social issues within the community.^43444546 In response to these allegations and growing tensions between Sikh and Christian communities, the SGPC initiated a campaign called Ghar Ghar Andar Dharamsaal (meaning 'sacred shrine within every home'). This drive aims to counteract missionary efforts by educating the Sikh population on the fundamental tenets of their faith.^4849505152

identity Defining Sikh Identity

The SGPC has been accused of attempting to monopolize the definition of who is considered a Sikh, leading to feelings of marginalization and erasure among various heterodox Sikh sects, including Nirmalas, Nirankaris, and Udasis.^19535455 While the SGPC has clarified that members of the Udasi and Nirmala sects are indeed "Sikhs,"⁵⁶⁵⁷ the debate over identity and inclusion continues to be a sensitive issue within the broader Sikh community.

gender Gender and Religious Practice

Despite Sikhism's egalitarian principles, women are unofficially prohibited from performing kirtan (religious devotional singing) in the sanctum sanctorum of the Golden Temple, a gurdwara managed by the SGPC.^58596061 In 2019, the Punjab Legislative Assembly passed a motion advocating for women to be allowed to perform kirtan there.⁶² This issue remains a point of contention, contrasting with the historical precedent of Bibi Jagir Kaur's presidency, which demonstrated female leadership within the SGPC.²²

faith Religious Discrimination

Since 1947, traditional Muslim rababis and kirtanis, including those claiming descent from Bhai Mardana (a companion of Guru Nanak), have been barred from performing at the Golden Temple.⁶³ This exclusion stems from altered SGPC rules that now permit only baptized Khalsa Sikhs to perform services at the Golden Temple.^64656667 Prior to the partition of India, these Muslim musicians were granted special permission to perform at the temple.⁶³⁶⁸

💰 Allegations of Corruption

The SGPC has faced numerous allegations of large-scale corruption from various quarters.^697071727374 These accusations underscore ongoing concerns regarding financial transparency and governance within the organization, prompting calls for investigations by retired High Court judges from some members.

📜 References