Introduction

            The Sri Guru Ravidas Sabha, like many other places of worship in Queens, NY, is unidentifiable by the structure or the outlook of the building. Except for a banner outside that states that this is the Sri Guru Ravidas Sabha, one would not know simply by any other signs or symbols. Additionally, another banner that stands out is one that boldly states “God bless America”. On my first trip to the Sri Guru Ravidas Sabha I felt very out of place as this was my first time in a gurdwara. As I sat in the Sabha waiting for some form of acknowledgement by one of the priests or others adherents to the Sabha, I could not help thinking of many negative stereotypes that I have heard regarding Sikhs and their militant nature. Diana Eck sees the term “Sikh militant” as a stereotype that is “planted in the soil of ignorance and fed by the stream of negative media images.”[1] This term stems from a misunderstanding of who the Sikhs are and demonstrates their political struggles as one of bloodlust without any justifications.

My own perception and ignorance of this Sikh community quickly changed as Gagandeep Singh, the son of one of the priests, came over and introduced himself to me and offered me some breakfast.[2] Gagandeep Singh became my main informant during our conversation, mainly because he speaks English, while most of the people at the Sabha speak Punjabi. Throughout my conversation with Gagandeep, we were never alone as his father, who he would translate for, was also part of our conversation. Also, throughout our conversation various men from the congregation would approach us and listen in on our conversation and sometimes they will also offer answers in broken English. None of the women in the congregation approached the conversation. This could be attributed to the fact that women play a more domestic role at the Sabha than the men do.[3] During main discourses the priest is seated directly in front of the men and would address them directly with eye contact, while the women sit on the other side of the room. Interestingly enough, while the men seem to be paying keen attention to what is been said, the women seem to be paying minimal attention. There is usually a substantial amount of noise emanating from the women’s side of the room as they chat among themselves and attempt to scold their children in order to make them sit still. Surprising, this noise does not seem to keep the men from paying attention, as if it is expected that the women would be more interested in gossiping and talking among themselves, while the discourse that is being extolled are for the ears of the men specifically.

After spending some time at the Sabha I discovered that the adherents are a close-knit group that seemed very familiar with each other. I was informed that the worshippers are responsible for all the donations that the Sabha receives. I also noticed that apart from leaving money at the altar where the Adi Granth is kept, most people also brought bags of groceries that are used for the meals that are cooked at the Sabha. Apart from the worshippers’ familiarity with each other, I also got the sense that the people here felt very isolated from a larger community in New York. There are many reasons why this community feels isolated from a broader community in New York or the United States. One of these reasons is the effect of September 11, which has further intensified these feelings of isolation or misunderstanding of who the Sikhs are. Gagandeep Singh points out that he often gets suspicious looks when walking down the street because he wears a kurta and a turban instead of Western style of dress. He also gave several examples of Sikhs that were killed or brutalized because they also wore turbans as Osama Bin Laden did.[4] In addition to Muslims that were attacked after September 11, “Sikhs were also attacked… as cousins of Osama bin Laden”.[5] One of these cases that resonated with much media coverage was the shooting in Mesa, Arizona of a Sikh Chevron owner who was killed simply because he wore a turban as Osama bin Laden did.[6] Gangandeep also spoke about the fact that Sikhs are asked by airport security personal to take their turbans off for inspection although they are not allowed to do so in public. It was evident that all these experiences had a great influence on Gagandeep, making him feel isolated from others who are not part of his immediate community of other Sikhs.

This feeling of isolation and seclusion that I felt in this community can also be attributed to the fact that the Sikh community has oftentimes been looked upon in India and abroad as being militant and warlike. This negative image is a composition of many factors. One of these factors is based on the Sikhs’ struggle “in the twentieth century for a political expression of its identity”.[7] After independence, India became a secular nation that strived not to grant special privileges for any community over another. Unfortunately this meant that the Sikhs were often underrepresented politically because they are a minority group in many regions. A further blow that came with independence was the split of the Punjab during partition enhancing the Sikh minority status. In the 1980, there was a call by some people in the Sikh community for the formation of a separate homeland. In order to get their point across, in 1984 armed Sikhs decided to protest by locking themselves in the Golden Temple. Government forces stormed the Golden Temple, leading to the death of their leader Jarnail Singh Bhindranwale.[8] In retaliation for this incident, Indira Gandhi, the prime minister of India was murdered by her Sikh bodyguards. This incident and the fact that many Sikhs have served both in the British army and the Indian army has oftentimes led to the perception of Sikh militancy. The Sikh’s struggle for representation as a distinct religious and communal community has greatly influenced their image as militant. The incident at the Golden Temple has also left a lasting imprint on the minds of many Sikhs as Gagandeep Singh tried several times to steer our conversation towards this event. Also, this event among others has left the Sikhs feeling marginalized and discriminated against.

While the incident at the Golden Temple and the Sikhs’ struggle for representation in India serve as historical reasons of marginalization of the Sikhs, there are also recent experiences that the Sikhs have had to deal with. When I spoke to Gagandeep Singh, Nirmal Singh and Charjeeta Singh, they told me that Sikhs throughout the United States are connected to each other by constantly keeping up with current incidents in the media and also by hearing of negative experiences that are passed by word of mouth. While the adherents of the Sabha have not met any immediate threats, they speak of the treats of their fellow Sikhs in the United States. They also speak of young Sikhs that are taunted in school because the Sikhs and their religious beliefs are still a mystery to many people in the United States. These three members of the Guru Ravidas Sabha thinks that it is pure ignorance that causes prejudicial treatment of young Sikhs in schools. One way in which the Sikhs at the Guru Ravidas Sabha tries to fight against prejudice is by raising awareness about themselves. Gagandeep told me that he often talks to his peers in school about Sikhism, as they do not know much about his religious beliefs. By doing this, they will not look at him in a suspicious manner.[9] I also got a chance to speak to Nirmal Singh’s thirteen old niece. She also told me that while she has not felt much discrimination in school, that there is definitely ignorance about Sikhism. Last month her class was looking at Asia and she had to show her teacher a book on Sikhism in order to raise awareness in her class.[10]

Yet another way that the Sikh community in the United States tries to raise awareness of Sikhism is by marching in the annual Sikh Day Parade.[11] There are Sikhs from all over the country that come to march carrying banners that boldly state “we are proud to be Sikh Americans”. At this year’s parade, I noticed people chanting “USA, USA” as they marched down Broadway signaling to the crowd that gathered to watch the parade, that they have respect for this country and are not involved in terrorism as they are mistakenly placed as part of. During the march, people also handed out pamphlets explaining the history and main tenets of Sikhism. One of these pamphlets is titled “underneath the turban of a Sikh,” which explains the significance of the turban and uncut hair to the Sikhs. The topic of this pamphlet is deliberately chosen, as the turban is one of the main physical characteristics that identify a Sikh. Also the turban is often a factor of ridicule and violence for many Sikhs in America. To further raise awareness of Sikhism, Gagandeep Singh pointed me towards two websites that he believes represent Sikhism.[12] Hence to the Sikhs at the Sri Guru Ravidas Sabha oppression and marginalization is both a historical and a present day factor that they have had to deal with. These Sikhs are trying to raise awareness of their religious practice and beliefs by reaching out to their classmates and also by using modern technology such as the Internet.

Because of these feelings of marginalization and prejudice, Sikhs at the Sri Guru Ravidas Sabha identify with two historical figures that have been marginalized against based upon their “Untouchable” status. One of these figures is Ravidas, an “Untouchable” sixteenth century composer from Benares.[13] The other is Dr. Bhimrao Ramji Ambedkar, another “Untouchable,” who converted to Buddhism as a rejection of Hinduism and the caste system.[14] These figures are important to the adherents of the Sri Guru Ravidas Sabha because of their “Untouchable” status in society and also because they spoke out against injustices against marginalized people. Guru Ravidas did so through his compositions and Dr. Ambedkar was actively involved in gaining equality for “Untouchables”. Furthermore, because of the isolation of the Sikh community here in Queens, New York, these figures serve as a memorial to their past under-representation in India and as a mechanism to cope with their experiences and situation here, especially post September 11th.

Additionally, Gagandeep Singh made a further connection to another marginalized figure in the United States. This figure is Dr. Martin Luther King Jr., who is described in the same way that Dr. Ambedkar is, as two figures that fought for the rights of the oppressed. By making this connection between Dr. Martin Luther King Jr. and Dr. Ambedkar, Gagandeep Singh is also demonstrating solidarity with other people who have been oppressed in the United States. In addition to this, the bold “God bless America” banner that has popped up so prominently on so many buildings after September 11th is also a pointer in saying that the adherents of the Sri Guru Ravidas Sabha are not so different as people may think, but that they also share solidarity with the American people. When I spoke to Gagandeep Singh, Nirmal Singh and Charajeeta Singh, it was very important that I knew that they printed this banner and placed on the outer wall of the Sabha. Charajeeta said “we printed that banner”.[15] They wanted me to know that they did not receive the banner from someone else, but they took this initiative that represented how they felt about the incident on September 11^th.

I was also informed that the adherents of the Sri Guru Ravidas Sabha held candle light vigils for the victims of September 11, prayed and placed stickers on their cars announcing their solidarity with the American community. These points serve as a testament that the Sikh community is not an enemy of the American people, but are part of the American community. The banner and stickers can also be seen as survival mechanisms, as the Sikh community was also singled out by numerous attacks after September 11th. By displaying this banner, the Sikhs at the Sri Guru Ravidas Sabha are also saying there is no reason why we should be singled out as we are not in any way involved in the violence that occurred on September 11th.

Why is Guru Ravidas important to the adherents of the Sri Guru Ravidas Sabha?

            The name of the Sri Guru Ravidas Sabha is itself a bold statement acknowledging the struggles and tribulations of marginalized communities. This is the only Sri Guru Ravidas Sabha on the East Coast, although there are many other gurdwaras in this area. The reason for this lies in the fact that Guru Ravidas’ “Untouchable” status is seen as demeaning to other Sikhs that do follow his teachings. While the Sikhs at the Sri Guru Ravidas Sabha say they do not believe in the constructions of caste, they also stated that the caste system does exist and is recognized by some people in Sikhism. “The Sikh tradition speaks with two voices about the stratification that has been so characteristic of Indian society. Sikh thought has denied the importance of caste identity at the same time as some in Sikh society have assumed it presence.”[16] Thus, Guru Ravidas’ “Untouchable” status is still a point of contention for some. Gagandeep also see this as problematic as Sikhs who are followers of Guru Ravidas are looked down by other Sikhs. Nirmal Singh also stated, “if you are a Sikh, you should not believe in caste.”[17] This statement further demonstrates the rejection that is placed on the caste system.

In many cases in India, “Untouchables” are denied access to temples or other places of worship. In some cases they are only allowed access to the outer compound of the temple, where they may receive prasad that is brought out, but they are not allowed access to the inner compound. There are various restrictions against “Untouchables” and worship that are usually observed to avoid pollution.[18] Guru Ravidas was also rejected from certain temples in his village because of his “Untouchability”. His compositions reflected that he did not need to worship in temples or perform rituals in order to feel close to god.

            Everything’s tainted-candles, incense, rice-

            But still I can worship with my body and my mind

            And I have the guru’s grace to find the formless god

            Rituals and offerings-I can’t do any of these.

            What, says Ravidas, will you do with me?[19]

 

In contrast to this notion of exclusion, this Sabha is named after Guru Ravidas as an acknowledgement of his low caste status and marginalization. When ever I asked the question of why the Sabha is named after Guru Ravidas, the answer I always get is because he was an “Untouchable” or dalit and because he was outspoken against these classifications.

At the Sri Guru Ravidas Sabha, there is a large painting of Ravidas that is placed to the left of the Adi Granth.[20] This painting seems not to be a form of veneration, but rather the Adi Granth and the words of Ravidas that are placed in this holy book are objects of veneration. People entering into the main area of the Sabha, where the Adi Granth is located would kneel and bow to the holy book demonstrating veneration and respect. Some of the adherents would even lay their entire body down before the book. Also offerings of money and groceries would be placed at the altar of the Adi Granth. Throughout my time at the Sabha, I noticed that males adherents took turns alternate fanning over the Adi Granth with a duster to keep away dust and insects from the book.

Hence it is not the image of Ravidas that is venerated, but his words are kept as a form of reverence and remembrance in the holy book as it “contains the oldest substantial collection of poetry attributed to Ravidas”.[21] Oxtoby describes the treatment of the Adi Granth as analogous to that of Hindu worship. “…The copy of the Adi Granth in a gurdwara receives respect that an observer can best describe by analogies with Hindu…” He further goes on to say “in the gurdwara the book is provided with comforts one will give a guest: a bed, a light, and, because of India’s hot climate, a fan. A student of religion can hardly overlook parallels to the way in which Hindus in the temple and the household offer these amenities, as well as the hospitality of flowers and food, to the deity believed present and manifest in the image.”[22] The Sikhs at the Guru Ravidas Sabha, do recognize that Sikhism is derived from Hinduism and that there are influences of Hinduism on their religion, but they will not look at their practice as deity worship with the same relevance that it hold in Hinduism. In fact Charageeta Singh told me that “you can call god by so many names, but god is only one.”[23] This statement certainly demonstrates the reject of venerating deities or images.

In addition to Ravidas’ position as someone who raised questions regarding the discrimination against “Untouchables,” his poetry itself serves as a great influence for Sikhs at the Sri Guru Ravidas Sabha. Ravidas was part of the nirguna strand of bhakti tradition. He wrote poetry where god was “without attributes” as compared to the saguna strand of bhakti poetry, where god is given specific physical attributes and names.[24] Gagandeep Singh pointed out the importance of a formless god in the Sikh tradition. The first verse in the Adi Granth is ek omkar, meaning God is one. The statement is not only extending the concept of God to everyone, but is also not giving any specific form or attributes to God. Hence the fact that Ravidas saw God in this same manner is important to this Sabha.

It is also believed that Guru Ravidas was an inspiration for Guru Nanak, the founder of Sikhism.[25] This bond is seen by Sikhs “as almost a tenet of faith, since they understand Nanak, whom they regard as their founding guru, to have been inspired by the other poets anthologized in the Adi Granth”.[26] When I asked Gagandeep Singh why the Sabha was named after Ravidas, one of the main reasons he gave me was because Guru Ravidas was an inspiration for Guru Nanak. While Guru Nanak is the founder of Sikhism, Ravidas stands as a representation of the marginalization of the Sikhs at the Sri Guru Ravidas Sabha. His words and the fact that he spoke out against injustice are ideals that are important to the people at the Sri Guru Ravidas Sabha.

           

The importance of Dr. Ambedkar to the adherents of the Sri Guru Ravidas Sabha

While the words of Ravidas are treasured, the political and socials actions of Dr.

Ambedkar are respected at the Sri Guru Ravidas Sabha. When I asked the people at the Sabha, why Dr. Ambedkar is important to them, they always mentioned his political activities and fight for civil rights for the “Untouchables”. Gagandeep told me “Dr. Ambedkar fought for civil rights and that is very important.”[27] While Ravidas’ portrait is kept on the main floor of the Sabha, an image of Dr. Ambedkar is kept on the second floor.[28] When Gagandeep Singh unveiled this portrait to me, his father and a few other men from the congregation came over to talk me about the image. They all seem very proud of Dr. Ambedkar and his accomplishments. While it was evident that Ravidas had more than one connection to the Sikhs including his stand on “Untouchability,” his influence on Guru Nanak, and his inclusion in the Adi Granth, Dr. Ambedkar on the other hand seem to be an icon for the people at the Sri Guru Ravidas Sabha specifically because of his stand against “Untouchability” and discrimination. While Ravidas compositions were an expression of his own painful experiences, he did not take any further steps than that. His compositions are extremely personal, although they also reflected what he saw around him.

The number of times he refers to his own caste position suggests that he was mindful of it. On the other hand, he does not propose any religious legislation that would change the current social order. To the contrary, it often seems that he values his own lowly position as a vantage point from which from which the truth about everyone comes more clearly into view.[29]

 

Guru Ravidas did not propose any religious and social change from the vantage point of his position in society, on the other hand, Dr. Ambedkar not only defied his low caste position, but also worked for the rights of other “Untouchables”. This is the aspect of Dr. Ambedkar that is celebrated and admired at the Sri Guru Ravidas Sabha.

            Dr. Ambedkar was born on April 14th, 1891 as part of the Mahars, the largest caste of “Untouchables” in Maharashtra. Members of this caste typically do jobs that include “sweeping, carrying messages, hauling away dead cattle and other such menial work”.[30] Although, the members of his caste were delegated to a position of performing what are considered demeaning and polluted jobs, Dr. Ambedkar set out to defy his position in society. He first received a B.A. from Elphinstone College in Bombay. This in itself was an incredible accomplishment for an “Untouchable”. His experience at Elphinstone College was riddled with the constant remembrance of his low caste position.

He was made to sit in a corner of a class separate from other students. For fear of pollution his teachers would not touch him or even ask for a recitation. And like an armless beggar, water is poured into his mouth from above, lest his lips touch and pollute the container.[31]

 

This description of his experience at the Elphinstone College demonstrates the incredible amount of discrimination he endured from his classmates and his teachers. Overcoming experiences such as this has become part of the legend of Dr. Ambedkar among “Untouchables” and other marginalized groups.[32] The fact that he overcame these situations is the point that is important to the people at the Sri Guru Ravidas Sabha. The men that came over and spoke to me while I was interviewing Gagandeep Singh expressed great admiration for Dr. Ambedkar, specifically that he fought for the rights of those who were discriminated against such as “Untouchables” and women.

            In 1913, Dr. Ambedkar enrolled in Columbia University, where he received an M.A. and Ph.D in Economics. In 1920, he studied in London, where he received a D.Sc degree in economics and he was called to the bar. In 1926, he was nominated to the Bombay Legislative Council, which placed him in a leadership position, a feat that is virtually impossible for an “Untouchable”. From this position he fought for separate seats of the Congress specifically for those of low caste status in order for their representation that was previously denied. He was later appointed the position of law minister by Nehru and was given the job of writing the Indian Constitution. In article 11 of the constitution that was adopted, he declared “Untouchability” abolished.[33] His actions throughout his life are the important factors that marginalized people use as an inspiration and as an example. For the people at the Sri Guru Ravidas Sabha, while Ravidas is certainly venerated for his words, Dr. Ambedkar is important for his actions.

The Sikh community also has a history of being “active [and] aggressive” in their fight for equal representation in India, hence Dr. Ambedkar whose actions can also be seen as active and aggressive fits as an apt role model for them.[34] In the context of New York, where the Sikh community is often singled out, the history of Dr. Ambedkar is also extremely important as a survival mechanism for the Sikh community. In this way they can look back upon him as a example of someone who overcame many adversaries by constantly moving to a higher and higher position in his life. The Sikh community is also a close-knit community, who look towards each other for support. The fact that Dr. Ambedkar, not only seek to help himself, but also other “Untouchables” is also important, as this represent him as part of the same community structure that they treasure, where they do not only rely on themselves, but others around them.

            In The Politics of Untouchability, Owen Lynch gave various reasons as to why

Dr. Ambedkar became so important to the Jatavs of Agra, another “Untouchable” community. Many of the same reasons can also be applied to this Sikh community in further understanding why Dr. Ambedkar is so very important to them. Firstly, Dr. Ambedkar was a revolutionary figure. He achieved immense educational and political means that has been unknown no any other “Untouchable”. The Sikh community is also seen as a revolutionary from their conflicts and willingness to stand up to the Mughal rulers of the sixteenth century to their fight with the Indian army during the 1984 incident at the Golden Temple. Thus, the Sikhs can identify with aspects of Dr. Ambedkar’s struggle and project this unto their own struggles. In this way he is seen as a “reference individual”.[35] Secondly, in North India there is a “long tradition of saints who have abjured the caste system in one way or another”.[36] Among these of course is Ravidas, whose compositions are permeated with his rejection of the caste system. Gagandeep Singh refers to North India as a point that connects his community, Guru Ravidas and Dr. Ambedkar. He sees a connection to the land that binds all of these characters together. Ravidas is extremely important to the Sikhs; hence Dr. Ambedkar can be seen as an extension of that rejection. The Sikhs themselves also reject the caste system. One example of this is the sharing of a common meal call langar. In India, higher class members will not eat food from someone of a lower class to avoid the transference of pollution that is carried by that person. At the Sri Guru Ravidas Sabha I observed in the kitchen of the basement that the food is prepared by women, men and children with disregard for the concept of pollution. I also observed that anyone can sit for langar. I was also invited to stay for the meal. I was also told by Gagandeep Singh that the kitchen is also open to the homeless, of which, quite a few do come in for a hot meal. This is a definite defiance of the caste system that forbids people of various classes from eating together or cooking together.        

            While the people at the Sri Guru Ravidas Sabha expressed admiration for Dr. Ambedkar, they seem most proud of his accomplishments at Columbia University. Through Gagandeep Singh, his father, one of the priest at the Sabha, expressed his desire to visit Columbia University. In Dr. Ambedkar’s biography by Dhananjay Keer, he states that at Columbia, “he could read, he could write, he could walk, he could bathe, and he could rest with a status of equality”.[37] This statement seems to be the pivotal point of what Columbia University represents for the Sikhs, a place where Dr. Ambedkar could achieve equality and not be treated as a leper. In the context of New York or in a broader sense the United States where Sikhs have encountered discrimination and negative experiences, again Dr. Ambedkar serves as a reference point, from where they can reflect their own desires for equality. Gagandeep Singh, Charajeeta Singh and Nirmal Singh, expressed that they have encountered more discrimination in the United States than they did in India.[38] More importantly to them is the fact that Dr. Ambedkar had infiltrated the American society and gained educational prestige and acceptance. To gain acceptance is very important to the Sikh community at the Sri Guru Ravidas Sabha. This community’s enthusiasm and pride for Dr. Ambedkar’s achievements at Columbia University seems to be an outreach for acceptance in a larger community other than their immediate community that surrounds them.

Discrimination against Sikhs in the United States can be traced back to the early twentieth century when a large number of Sikhs migrated from the Punjab with smaller numbers emigrating from Uttar Pradesh, Bengal and Gujarat to work on railroad tracks that were being constructed by a Canadian company. These immigrants came not to set up permanent residency in the United States, but were more set on returning home with their savings. Even so, these immigrants began feeling animosity from other ethnic groups, especially white Canadians who were contesting for the same job positions. Because of these negative feelings Indians were violently expelled from Washington and were forced to migrate to British Columbia and California after public beatings and harassments.[39] The Asian Exclusion League, which was an organization that worked specifically to keep Asians out of the United States described these Sikhs immigrants as “Hindus” that were enslaved, effeminate, caste-ridden and degraded”.[40] Here, these Sikhs were not even acknowledged as who they were, but as part of a religious group that they rejected. These Sikhs were denied the right to their religious preference and beliefs. Furthermore, in 1911, the U.S. Immigration Commission survey of Indian immigrants in California, of which ninety percent were Sikhs, stated, “the East Indians on the Pacific Coast are almost universally regarded as the least desirable race of immigrants thus far admitted to the United States”.[41] Thus, discrimination against Sikhs in the United States goes back to the early twentieth century. Since Dr. Ambedkar is one of their icons and he was also at Columbia University in the early 1920’s, he can be seen as a defiance of this discrimination and as accepted as part of the American society.

            Additionally, Gagandeep Singh describes Dr. Ambedkar in terms of Dr. Martin Luther King Jr. He believes that these two figures share similar qualities because of their status in society. They were both revolutionary figures that fought for the rights of the oppressed. Sandhya Shukla theorizes “as people from South Asian countries move around the world, they carry a repertoire of images and experiences from the past and present that meet alternative narrative productions in new places of settlement”.[42] The appropriation of Dr. Ambedkar in the same terms as Dr. King is a way in which the worshippers of the Sri Guru Ravidas Sabha to see their struggles in a new atmosphere and new surrounding. This community is not attempting to form real ties with the African-American community through any sort of organization, yet they recognize their struggle as one that they are also having. Vijay Prashad further postulates “as South Asians have entered the United States in the past thirty years, there has been a tendency to compare our destiny with that of black folks.”[43] While Prashad believes that this comparison is done by “white supremacy”, in the case of the Sri Guru Ravidas Sabha, this comparison is actually done by the adherents of the Sabha.[44] Their struggle is one that is so alive in their minds that they seek to find comparisons to other groups that have similar struggles in their current environment.

           

Conclusion

            While working with the worshippers of the Sri Guru Ravidas Sabha, I discovered a few noteworthy aspects of their struggle for equal representation in the United States and abroad. The main issue that the adherents are dealing with is representation and how to change the ignorance in American society about whom they are and what there beliefs are. In this struggle, they want to be seen as a distinct group apart from Muslims and Hindus. They want to be seen as Sikhs. There fight is two-part, rather than singular. Not only do they want to be seen in the correct light in American society, but they also want to gain equality in the Sikh community. Because of this two-fold nature of their struggle, it is one that is extremely difficult and salient.

            As they are followers of Ravidas, they are looked down upon by other Sikhs, who believe they inhabit a higher position in the Sikh community. Even so, the worshippers at the Sri Guru Ravidas Sabha try to remain connected to other Sikhs in America, if not directly, then indirectly. One way in which they are doing so is by using media connections such as the Internet, newspapers and television. In this way they can keep up with current struggles within the Sikh community; struggles that they see themselves as part of. Even so, they are not quite as accepted, as they would like to be.

            In their struggles, the worshippers at the Sabha realize that their children are the ones that hold the key to the future. Through education of their children of their culture, religion and language, they keep a grasp on their traditions. Even so, parents believe that they children do not care as much as they do and they are being assimilated into American society and life. In this sense, they realize their struggles might change in the future into one in figuring out how they are going to preserve their culture and religious beliefs.

           

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Interview at the Sri Guru Ravidas Sabha, 02/08/03.

 

Interview at the Sri Guru Ravidas Sabha, 04/06/03.

 

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