Introductory - Global Sikh Studies

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barriers against complete commensalism among different castes.'11
As against these rigid restrictions, the members of the Khalsa
Dal, drawn from all castes, including the Rangretas, always dined,
without any inhibitions, from a common kitchen.12 The institution
of Langer, i.e. dining together freely and at a common place, has
continued throughout in the Sikh Society. In undoing the restrictions
on inter-caste commensalism, the Sikh movement removed 'one of
the constitutive principles of the caste.' The success of the Sikh
movement in fostering the spirit of equality, brotherhood and
fraternization in the Sikh Panth, and developing unrestricted
commensalism among its members, as has been seen, was remarkable
indeed. And, to the extent it succeeded, it also cut at the roots of
those ritual and magical barriers and religiously sanctioned notions of
human inequality which formed the basis of caste endogamy and other
caste discriminations.
(d) Occupations
Nesfield has shown how determinative were certain notions and
taboos, relating to occupations and crafts, in assigning the social
position in the caste hierarchy. Rarely, 'does a Brahman or a Rajput,
no matter how deeply degraded, ever take up one of the ancient
crafta.'12a 'We have the Sahnsars of Hushyarpur who were Rajputs
within the last two or three generations, but have ceased to be so
because they grow vegetables like the Arain.'13 The Rajputs of the
Punjab look upon 'all manual labour as derogatory, and upon the actual
operation of ploughing as degrading; and it is only the poorest class of
Rajputs who will himself follow the plough'. 14 Among the Rajputs of
the Punjab hills, 'The prejudice against the plough is perhaps the most
inveterate of all; that step can never be recalled. The offender at once
loses the privileged salutation; he is reduced to the second grade of
Rajputs.' 14a The Brahmins, like the Rajputs, 'look upon the actual
operation of ploughing as degrading.' 15
In the Sikh society, the emphasis is laid on doing honest labour
(Dasan Nawan dee Kirat). The Sikh Jat is proud of his being a
cultivating peasant. 16 In no way does he regard himself as inferior to
the Rajput. I7 In the caste society, Tarkhan (carpenter) was considered
'a true village menial', 18 But one of the twelve Sikh Missals was led by