INSIDE THE GURU'S GATE - Anpere

tionship that emphasizes the absolute authority of the Guru. Through participation in
the acts of seva devotees of various backgrounds are expected to acknowledge a
shared lower status as disciples of the Guru. At the same time the internal structure
of the procession extols collective norms that distinguish between Amritdhari Sikhs
and other Sikhs. The carriage of the Guru Granth Sahib is always headed by groups
of panj pyare, who symbolically display the high religious status granted to initiated
followers within the community. Before the yearly celebration the local gurdwara
committee will select the teams among community members. With exception for the
smallest children, the five people representing the panj pyare should be male Amritdhari
Sikhs of stable character who follow the Sikh code of conduct. In procession it
is expected from the five men to walk barefoot ahead of the scriptural carriage while
uninterruptedly reciting the mulmantra and courageously carrying swords in an upright
position. Along the route they are not allowed to talk to each other or to anyone
else. The same rule applies to the groups of boys who usually hold shorter swords
and are requested to recite “Vahiguru” as much as they are able. The youngest participants
are normally allowed to wear shoes, and instead of swords hold rosaries
with 108 beads, by means of which they are to repeat the divine name. A local granthi
frankly said that the devotional activities performed by the different groups of panj
pyare are not necessarily “real” in the sense that their acts stem from inner devotion
and feelings in the moment of acting. In his view, it was more correct to say that their
actions function as exemplifications of Sikh virtues and devotional practices temporarily
put on public display. With their bodies, dresses, and acts the panj pyare create
kinetic images of the ideal Sikh saint and soldier (sant sipahi). 661
As a public event, Nagar kirtan is an occasion for displaying religious Sikh activities
to their own community and residents of the city. It may serve as a means for
religious edification to strengthen common beliefs and pass on religious values to
younger members. Children are enthusiastically encouraged to do acts of charity and
demonstrate their skill in music and martial arts. Collectively participants display
themselves as guardians of the religious power and authority enshrined in the text,
and to partake in the procession is to be and become a Sikh. In a performative manner
the procession attempts to create a self-representation of a coherent Sikh community
that claims legitimacy to be visible and acknowledged in the outside society. Local
congregations may hand out leaflets and exhibit placards with religious messages
and invite prominent propagandists to create public awareness of Sikh doctrines,
history, and social institutions. A middle-aged man said:
661
The physical effort to move throughout the city for a whole day makes adult members hesitate
to play the part. Over the years I witnessed that the elderly team of panj pyare, expected to
lead the procession from beginning to the end, consisted of the same individuals who took turns
in representing history. These individuals were in different ways associated with the gurdwara
committee and were reputed for their commitment. The boys composing the younger teams, on
the other hand, altered between each celebration.
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Published on www.anpere.net in May 2008