3.

SOCIAL AND CULTURAL AWAKENING

A. Social reform movements: Brahmo Samaj , Arya Samj, Prarthana Samaj, satyashodhak
Samaj, Ramkrishna Mission, theosophical society.
B. Struffle against Caste
C. Aligarh Movement
D. Religious Reforms among Sikhs and Parsis

What are Social Religious Reform Movements?

▪ The Indian society in the first half of the 19th century was caste ridden, decadent
and rigid.
◦ It followed certain practices which are not in keeping with humanitarian
feelings or values but were still being followed in the name of religion.
▪ Some enlightened Indians like Raja Ram Mohan Roy, Ishwar Chand Vidyasagar,
Dayanand Saraswati and many others started to bring in reforms in society so that
it could face the challenges of the West.
▪ The reform movements could broadly be classified into two categories:
◦ Reformist movements like the Brahmo Samaj, the Prarthana Samaj, the
Aligarh Movement.
◦ Revivalist movements like Arya Samaj and the Deoband movement.
▪ The reformist as well as the revivalist movement depended, to varying degrees, on
an appeal to the lost purity of the religion they sought to reform.
▪ The only difference between one reform movement and the other lay in the degree
to which it relied on tradition or on reason and conscience.

What was the Significance of Reform Movements?

▪ The orthodox sections of society could not accept the scientific ideological
onslaught of the socio-religious rebels. As a result of this, the reformers were
subjected to abuse, persecution, issuing of fatwas and even assassination attempts
by the reactionaries.
◦ However, in spite of opposition, these movements managed to contribute
towards the liberation of the individual from conformity born out of fear and
from uncritical submission to exploitation by the priests and other classes.
▪ The translation of religious texts into vernacular languages, emphasis on an
individual’s right to interpret the scriptures and simplification of rituals made
worship a more personal experience.
▪ The movements emphasised the human intellect’s capacity to think and reason.
▪ The reform movements gave the rising middle classes the much needed cultural
roots to cling to, and served the purpose of reducing the sense of humiliation which
the conquest by a foreign power had produced.
▪ A realisation of the special needs of modern times, especially in terms of scientific
knowledge, and thus promoting a modern, this-worldly, secular and rational outlook
was a major contribution of these reform movements.
▪ Socially, this attitude reflected a basic change in the notions of ‘pollution and purity’.
▪ The reform movements sought to create a favourable social climate for
modernisation. To that extent, these movements ended India’s cultural and
intellectual isolation from the rest of the world.
▪ This cultural ideological struggle was to prove to be an important instrument in the
evolution of national consciousness and a part of Indian national resolve to resist
colonial cultural and ideological hegemony.
◦ However, not all these progressive, nationalist tendencies were able to
outgrow the sectarian and obscurantist outlook.
 ◦ This was possibly due to the divergent duality of cultural and political
struggles, resulting in cultural backwardness despite political advancement.

What were the Limitations of Reform Movements?

▪ One of the major limitations of the religious reform movements was that they had a
narrow social base, namely the educated and urban middle classes, while the needs
of the vast masses of peasantry and the urban poor were ignored.
▪ The tendency of reformers to appeal to the greatness of the past and to rely on
scriptural authority encouraged mysticism in new garbs and fostered pseudo-
scientific thinking while exercising a check on the full acceptance of the need for a
modern scientific outlook.
▪ These tendencies contributed, at least to some extent, in compartmentalising
Hindus, Muslims, Sikhs and Parsis, as also alienating high caste Hindus from low
caste Hindus.
▪ The emphasis on religious and philosophical aspects of the cultural heritage got
somewhat magnified by an insufficient emphasis on other aspects of culture—art,
architecture, literature, music, science and technology.
▪ The Hindu reformers confined their praise of the Indian past to its ancient period
and looked upon the medieval period of Indian history essentially as an era of
decadence.
◦ This tended to create a notion of two separate peoples, on the one hand, on
the other, an uncritical praise of the past was not acceptable to the low caste
sections of society which had suffered under religiously sanctioned
exploitation during the ancient period.
◦ Moreover, the past itself tended to be placed into compartments on a
partisan basis.
▪ Many in the Muslim middle classes went to the extent of turning to the history of
West Asia for their traditions and moments of pride.
▪ The process of evolution of a composite culture which was evident throughout
Indian history showed signs of being arrested with the rise of another form of
consciousness, communal consciousness—along with national consciousness among
the middle classes.
◦ Many other factors were certainly responsible for the birth of communalism
in modern times, but undoubtedly the nature of religious reform movements
also contributed to it.
▪ On the whole, however, whatever the net outcome of these reform movements, it
was out of this struggle that a new society evolved in India.

What are the Factors which gave Rise to Reform Movements?

▪ Presence of colonial government on Indian soil: When the British came to India
they introduced the English language as well as certain modern ideas.
◦ These ideas were those of liberty, social and economic equality, fraternity,
democracy and justice which had a tremendous impact on Indian society.
▪ Religious and Social Ills: Indian society in the nineteenth century was caught in a
vicious web created by religious superstitions and social obscurantism.
▪ Depressing Position of Women: The most distressing was the position of women.
◦ The killing of female infants at birth was prevalent.
◦ Child marriage was practiced in society.
◦ The practice of polygamy prevailed in many parts of country.
◦ The widow remarriage was not allowed and the sati pratha was prevalent on
a large scale.
 ▪ Spread of Education and Increased Awareness of the World: From the late 19th
century a number of European and Indian scholars started the study of ancient
India’s history, philosophy, science, religions and literature.
◦ This growing knowledge of India’s past glory provided to the Indian people a
sense of pride in their civilization.
◦ It also helped the reformers in their work of religious and social reform for
their struggle against all types of inhuman practices, superstitions etc.
▪ Awareness of the Outside World: During the last decades of the nineteenth century,
the rising tide of nationalism and democracy also found expression in movements to
reform and democratise the social institutions and religious outlook of the Indian
people.
◦ Factors such as growth of nationalist sentiments, emergence of new
economic forces, spread of education, impact of modern Western ideas and
culture and increased awareness of the world strengthened the resolve to
reform.
What was the Brahmo Samaj Movement?
▪ Raja Ram Mohan Roy founded Brahmo Sabha in 1828, which was later renamed as
Brahmo Samaj.
▪ Its chief aim was the worship of the eternal God. It was against priesthood, rituals
and sacrifices.
▪ It focused on prayers, meditation and reading of the scriptures. It believed in the
unity of all religions.
▪ It was the first intellectual reform movement in modern India. It led to the
emergence of rationalism and enlightenment in India which indirectly contributed to
the nationalist movement.
▪ It was the forerunner of all social, religious and political movements of modern
India. It split into two in 1866, namely Brahmo Samaj of India led by Keshub
Chandra Sen and Adi Brahmo Samaj led by Debendranath Tagore.
▪ Prominent Leaders: Debendranath Tagore, Keshub Chandra Sen, Pt. Sivnath
Shastri, and Rabindranath Tagore.
◦ Debendra Nath Tagor headed the Tattvabodhini Sabha (founded in 1839)
which, along with its organ Tattvabodhini Patrika in Bengali, was devoted to
the systematic study of India’s past with a rational outlook and to the
propagation of Rammohan’s ideas.
▪ Rammohan Roy progressive ideas met with strong opposition from orthodox
elements like Raja Radhakant Deb who organised the Dharma Sabha to counter
Brahmo Samaj propaganda.

What was the Prarthana Samaj?

▪ The Prarthana Samaj was established in Bombay by Dr. Atma Ram Pandurang in
1876 with the objective of rational worship and social reform.
▪ The two great members of this Samaj were R.C. Bhandarkar and Justice Mahadev
Govind Ranade.
◦ They devoted themselves to the work of social reform such as inter-caste
dining, inter-caste marriage, widow remarriage and improvement of the lot
of women and depressed classes.
▪ The four point social agenda of Prarthana Samaj were
◦ Disapproval of caste system
◦ Women education
◦ Widow remarriage
◦ Raising the age of marriage for both males and females
 ▪ Mahavdev Govind Ranade was the founder of the Widow Remarriage Association
(1861) and the Deccan Education Society.
◦ He established the Poona Sarvajanik Sabha as well.
◦ To Ranade, religious reform was inseparable from social reform.
◦ He also believed that if religious ideas were rigid there would be no success
in social, economic and political spheres.
◦ Although Prarthana Samaj was powerfully influenced by the ideas of Brahmo
Samaj, it did not insist upon a rigid exclusion of idol worship and a definite
break from the caste system.

What was the Satyashodhak Samaj?

▪ Jyotiba Phule organized a powerful movement against upper caste domination and
brahminical supremacy.
▪ He founded the SatyashodhakSamaj (Truth Seekers’ Society) in 1873.
▪ The main aims of the movement were:
◦ Social service
◦ Spread of education among women and lower caste people
▪ Phule’s works, Sarvajanik Satyadharma and Gulamgiri, became a source of
inspiration for the common masses.
▪ Phule used the symbol of Rajah Bali as opposed to the brahmins’ symbol of Rama.
▪ Phule aimed at the complete abolition of the caste system and socio-economic
inequalities.
▪ This movement gave a sense of identity to the depressed communities as a class
against the Brahmins, who were seen as the exploiters.

What was the Arya Samaj Movement?

▪ The Arya Samaj Movement was revivalist in form though not in content, as the
result of a reaction to Western influences.
▪ The first Arya Samaj unit was formally set up by Dayananda Saraswati at Bombay in
1875 and later the headquarters of the Samaj were established at Lahore.
▪ Guiding principles of the Arya Samaj are:
◦ God is the primary source of all true knowledge;
◦ God, as all-truth, all-knowledge, almighty, immortal, creator of Universe, is
alone worthy of worship;
◦ The Vedas are the books of true knowledge;
◦ An Arya should always be ready to accept truth and abandon untruth;
◦ Dharma, that is, due consideration of right and wrong, should be the guiding
principle of all actions;
◦ The principal aim of the Samaj is to promote world’s well-being in the
material, spiritual and social sense;
◦ Everybody should be treated with love and justice;
◦ Ignorance is to be dispelled and knowledge increased;
◦ One’s own progress should depend on the uplift of all others;
◦ Social well-being of mankind is to be placed above an individual’s well-being.
▪ The nucleus for this movement was provided by the Dayanand Anglo-Vedic (D.A.V.)
schools, established first at Lahore in 1886, which sought to emphasise the
importance of Western education.
▪ The Arya Samaj was able to give self-respect and self confidence to the Hindus
which helped to undermine the myth of superiority of whites and the Western
culture.
▪ The Arya Samaj started the shuddhi (purification) movement to reconvert to the
Hindu fold the converts to Christianity and Islam.
 ◦ This led to increasing communalisation of social life during the 1920s and
later snowballed into communal political consciousness.
▪ The work of the Swami after his death was carried forward by Lala Hansraj, Pandit
Gurudutt, Lala Lajpat Rai and Swami Shraddhanand, among others.
▪ Dayananda’s views were published in his famous work, Satyarth Prakash (The True
Exposition).

What was the Ramakrishna Movement?

▪ Ramakrishna Paramhansa was a mystic who sought religious salvation in the
traditional ways of renunciation, meditation and devotion.
▪ He was a saintly person who recognized the fundamental oneness of all religions
and emphasized that there were many roads to God and salvation and the service
of man is the service of God.
▪ The teaching of Ramakrishna Paramhansa formed the basis of the Ramakrishna
Movement.
▪ The two objectives of the movements were:
◦ To bring into existence a band of monks dedicated to a life of renunciation
and practical spirituality, from among whom teachers and workers would be
sent out to spread the Universal message of Vedanta as illustrated in the life
of Ramakrishna.
◦ In conjunction with lay disciples to carry on preaching, philanthropic and
charitable works, looking upon all men, women and children, irrespective of
caste, creed or color, as veritable manifestations of the Divine.
▪ Swami Vivekananda established Ramakrishna Mission in 1897, named after his Guru
Swami Ramakrishna Paramhansa. The institution did extensive educational and
philanthropic work in India.
◦ He also represented India in the first Parliament of Religion held in Chicago
(U.S.) in 1893.
▪ He used the Ramakrishna Mission for humanitarian relief and social work.
▪ The mission stands for religious and social reform. Vivekananda advocated the
doctrine of service- the service of all beings.
◦ The service of jiva( living objects) is the worship of Shiva. Life itself is
religion.
◦ By service, the Divine exists within man. Vivekananda was for using
technology and modern science in the service of mankind.

What was the Theosophical Movement?

▪ A group of westerners led by Madame H.P. Blavatsky and Colonel M.S. Olcott, who
was inspired by Indian thought and culture, founded the Theosophical Society in
New York City, United States in 1875.
◦ In 1882, they shifted their headquarters to Adyar, on the outskirts of Madras
(at that time) in India.
▪ The society believed that a special relationship could be established between a
person’s soul and God by contemplation, prayer, revelation, etc.
▪ It accepted the Hindu beliefs in reincarnation and karma, and drew inspiration from
the philosophy of the Upanishads and samkhya, yoga and Vedanta schools of
thought.
▪ It aimed to work for universal brotherhood of humanity without distinction of race,
creed, sex, caste or colour.
▪ The society also sought to investigate the unexplained laws of nature and the
powers latent in man.
▪ The Theosophical Movement came to be allied with the Hindu renaissance.
 ◦ It opposed child marriage and advocated the abolition of caste
discrimination, uplift of outcastes, improvement in the condition of widows.
▪ In India, the movement became somewhat popular with the election of Annie
Besant (1847-1933) as its president after the death of Olcott in 1907.
◦ Annie Besant had come to India in 1893.
◦ She laid the foundation of the Central Hindu College in Benaras in 1898
where both Hindu religion and Western scientific subjects were taught.
◦ The college became the nucleus for the formation of Banaras Hindu
University in 1916.
◦ Annie Besant also did much for the cause of the education of women.
▪ Significance:
◦ The Theosophical Society provided a common denominator for the various
sects and fulfilled the urge of educated Hindus.
◦ However, to an average Indian the Theosophist philosophy seemed to be
vague and lacking a positive programme,to that extent its impact was limited
to a small segment of the westernised class.
◦ As religious revivalists, the Theosophists did not attain much success, but as
a movement of westerners glorifying Indian religious and philosophical
traditions, it gave much needed self-respect to the Indians fighting British
colonial rule.
◦ Viewed from another angle, the Theosophists also had the effect of giving a
false sense of pride to the Indians in their outdated and sometimes
backward looking traditions and philosophy

Struggle Against Caste

• The Hindus were divided into numerous castes (jath). The caste, into which a
person was born, determined large areas of his/her life.
• The caste system determined whom he/she would marry and with whom he/she
would didn’t.
• Caste largely determined one’s profession and his social loyalties. The castes were
carefully graded into a hierarchy of status.
• At the bottom of the ranking, scheduled castes (or untouchables caste) came, they
constituted about 20 per cent of the Hindu population.
• The untouchables suffered from numerous and severe disabilities and restrictions,
which of course varied from place to place. Their touch was considered impure and
was a source of pollution.
• In some parts of the country, particularly in the South, their shadow was avoided,
so that they had to move away if a Brahmin was seen or heard coming.
• The scheduled caste could not enter the Hindu temples or study the shartras.
 • Often scheduled caste’s children could not attend a school in which children of
upper caste (of Hindus) studied.
• Public services such as the police and other were closed for them.
• The untouchables were forced to take up menial and other such jobs which were
considered as 'unclean,' for example, scavenging, shoe-making, removing dead
bodies, skinning dead animals, tanning hides and skins, etc.
• The caste system was an evil in modern times, it became a major obstacle in the
growth of a united national feeling and the spread of democracy.
• The introduction of modern industries, railways, and buses and growing
urbanization made it difficult to prevent mass contact among persons of different
castes, especially in the cities.
• Modern commerce and industry opened new fields of economic activity to all.
• Modern democratic and rationalist ideas spread among Indians and they raised
their voice against the caste system.
• The Brahma Samaj, the Prarthana Samaj, the Arya Samaj, the Ramakrishna
Mission, the Theosophists, the Social Conference, and nearly all the great reforms
of the 19th century attacked on the caste system.
• The growth of the national movement played a significant role in waning the caste
system. The national movement was opposed to all institutions which tended to
divide Indian people.
• All his life, Gandhi ji kept the abolition of untouchability in the front of his public
activities.
• Dr. B. R. Ambedkar, who belonged to one of the scheduled castes, devoted his
entire life to fighting against caste tyranny.
• Ambedkar organized the “All India Depressed Classes Federation” for the purpose.
• In South India, the non-Brahmins organized during the 1920s the “SelfRespect
Movement” to fight the disabilities, which Brahmins had opposed.
• The Constitution of Independent India has provided the legal framework for the
final abolition of untouchability. It has declared that “untouchability” is abolished
and its practice in any form is forbidden and punishable.

Caste movements in India have been pivotal episodes in the country's history, reflecting
the struggles of marginalised communities against centuries-old social hierarchies and
discriminatory practices. These movements, which had their roots in a prevalent caste
system, emerged to oppose the dominance of the upper castes, especially the Brahmins,
and to promote social, economic, and political equality for the disadvantaged segments of
society. These Caste Movements were initiated by visionary leaders and reformers who
recognised the injustices and exploitations perpetuated by the caste system.
They aimed to dismantle the oppressive Brahmanical religion and culture, perpetuating
social inequalities and denying lower-caste individuals opportunities. By rejecting the
traditional authority of Brahmin priests, advocating for alternative wedding ceremonies,
and promoting temple entry for all Hindus, these movements challenged the hegemony of
the Brahmins.

Types of Caste Movements in India

The leaders of the Caste movements, such as E.V. Ramaswamy Naicker, Jyotiba Phule,
Sree Narayana Guru, and others, rallied the oppressed communities and advocated for the
empowerment and upliftment of the lower castes. They sought to create a society based
on principles of equality and social justice, where merit and character would be valued
over birth or caste identity. The impact of these Caste Movements was profound, leading
to significant structural changes and social reforms.

They brought awareness to the exploitation faced by marginalised communities, paved the
way for greater inclusivity, and challenged traditional norms and customs that perpetuated
discrimination. The caste movements also played a crucial role in mobilising communities,
fostering unity, and advocating for affirmative action policies, which sought to address
historical injustices and provide opportunities for socio-economic advancement.

Aligarh Movement

In the later years of the 19th century, the Aligarh movement was an initiative to set up a
system of Western-style scientific education in British India for the Muslim population. The
origin of the movement is from Aligarh, which is where it has derived its name from. Sir
Syed Ahmed Khan was the founder of Muhammadan Anglo-Oriental College and some
institutions that developed from it. The chief person leading the Aligarh movement
objectives was Sir Syed Ahmed Khan. This Muslim renaissance movement has profound
implications for the culture, society, politics, and religion of the Indian subcontinent.

History of the Aligarh Movement

The Muslim society was deteriorating during the mutiny period after the failure of the
Revolt of 1857. The condition of the Muslim society was found to be culturally, socially, and
educationally backward by Sir Syed Ahmed Khan. This movement was initiated to
regenerate Muslim society and initiate intellectual upliftment in Muslim society.
The Aligarh movement introduced a new trend in Urdu literature. The movement’s main
purpose was imparted in the following way – the old method of writing Urdu was left
behind, and a simpler style of writing was adopted. The academic and rhetorical style of
writing was left behind. This movement was led by a major figure, Sir Syed Ahmed Khan.

Aligarh Movement Objectives

The chief Aligarh Movement objectives included convincing the section of Muslim
individuals to gain the recent English language and knowledge. The other objectives of the
Aligarh movement include:
• To promote and maintain the economic and political significance of the Muslim
community
• To build a sense of trust between the Muslim community and the government
Outcomes of the Aligarh Movement
The political emancipation of the Muslims in India was highly contributed due to the
Aligarh Movement. As compared to the other movements of the 19th century, this
movement had more influence on the Muslim society of India. Many socio-religious
movements grew in the 19th century as a result of the Aligarh movement. During the 20th
century, the influence of this movement was visible in the other regions of the Indian sub-
continent other than North India. The growth of institutes including Osmania University,
Jamia Millia Islamia, Dacca University, and Aligarh Muslim University was promoted by the
annual Educational conferences that took place in different parts of the country

Role of the Aligarh Movement in Politics

Separate politics was encouraged by the Aligarh Movement even though it began as a
reform movement. This movement created a division between Muslims and Hindus. The
Indian National movement was weakened by the sense of separation among Muslims.
The Muslim community was guided to keep a distance from the nationalistic movements.
These nationalistic movements were initiated in 1885 by the National Congress of India.
The aspirations of the Muslim community of India were voiced by some of the graduated
of Aligarh College in the Muslim League. Communalism grew in India as a result of the
Aligarh movement. Instead of positively affecting politics, it turned to promoting
communalism in India.
Impact of the Aligarh Movement on Society and Eucation
One of the most important reformers of Muslims, Sir Syed Ahmed Khan, caused the
upliftment of Muslims by favouring modern scientific education. He was against narrow-
mindedness and fanaticism. He prompted the Muslim community to the tolerant and
broadminded. Sir Syed Ahmed Khan wanted the Muslim community to create freedom of
thought and develop a critical approach that he realised would not come from religious
education alone. He wanted his community to upgrade themselves.
He wanted Muslims to adopt western learning methods since it was the only way toward
achieving enlightenment. Throughout Sir Syed Ahmed Khan’s life, the promotion of
western education among the Muslim community was one of his chief concerns.
The Opposition to the Aligarh Movement
The conservative Ulemas were the critics of the Aligarh movement. Jamāl al-Dīn al-
Afghānī, who was a Pan-Islamist thinker, opposed the Aligarh movement. Munshi Sajjad
Hussain, Akbar Allahabadi, and Pandit Ratan Nath Sarshar ridiculed this movement in the
Awadh Punch. They were against Sir Syed Ahmed Khan’s idea of promoting westernised
customs and ethics among their community. Another group of individuals who opposed the
Aligarh Movement was the Deoband school.

Conclusion
The movement was initiated to uplift the Muslim community by indulging them in western
education and learning methods. The above-written article begins with information on the
history and initiation of the Aligarh movement. After that, information on the objectives,
the role of the movement in politics, and the impact of the movement on society and
education are mentioned. The article ended with the details of individuals who opposed
the initiation, working, and objectives of the Aligarh movement.
What was Religious Reform among the Parsis?
▪ Religious reform began among the Parsis in Mumbai in the middle of the 19th
century. In 1851, the Rahanumai Mazdayasnan Sabha or Religious Reform
Association was founded by Nauroji Furdonji, Dadabhai Naoroji, S.S. Bengalee and
others.
▪ They started a journal called Rast Goftar, for the purpose of social-religious reforms
among the Parsis.
▪ They also played an important role in the spread of education, especially among
girls.
▪ They campaigned against the entrenched orthodoxy in the religious field and
initiated the modernization of Parsi social customs regarding the education of girls'
marriage and the social position of women in general.
▪ In course of time, the Parsis became socially the most westernized section of Indian
society.

Parsi Reform Movements

• The Parsi Religious Reform Association was founded at Bombay by Furdunji Naoroji
and S.S. Bengalee, in 1851, with funds provided by K.N. Kama.
• Furdunji Naoroji became its President and S.S. Bengali its secretary.
• Naroji Furdunji edited in 1840s the Fam-i-Famshid, a journal aimed at defending the
cause of Zoroastrianism.
• He also wrote a number of pamphlets and published the book Tarika Farthest in
1850.
• All these events led to the formation of a socio-religious movement designed to
codify the Zoroastrian religion and reshape Parsi social life.
• In 1851, a small group of educated Parsis formed the Rahnumai Mazdayasnan
Sabha (Parsi Reform Society)
• In 1850, Bengali started publishing a monthly journal Jagat Mitra and the Jagat
Premi in 1851.
• The sabha’s journal Rast Goftar was the main voice of the movement.
• The leaders criticized elaborate ceremonies at betrothals, marriages and funerals
and opposed infant marriage and the use of astrology.
• But, the activities of the sabha divided the Parsis into two groups: those who
advocated radical change and those who wished only limited altercations in rituals
and customs, organized under the Raherastnumi Mazdayasnan in opposition to the
radicals.

What was Religious Reform among the Sikhs?

▪ Religious reform among the Sikhs was started at the end of the 19th Century when
the Khalsa College started at Amritsar.
◦ Through the efforts of the Singh Sabhas (1870) and with British support, the
Khalsa College was founded at Amritsar in 1892.
◦ This college and schools set up as a result of similar efforts, promoted
Gurumukhi, Sikh learning and Punjabi literature as a whole.
▪ After 1920 the Sikh momentum gained momentum when the Akali Movement rose
in Punjab.
 ◦ The chief object of the Akalis was to improve the management of the
Gurudwaras or Sikh Shrines that were under the control of priests or
Mahants who treated them as their private property.
▪ In 1925, a law was passed which gave the right of managing Gurudwaras to the
Shiromani Gurudwara Prabandhak Committee.

SIKH REFORM MOVEMENT

Introduction
In opposition to Christian, Hindu reform movements (Brahmo Samajis, Arya Samaj),
Muslim proselytising (Aligarh movement, Ahmadiyah), and Christian proselytising, the
Singh Movements was founded in Punjab in the 1870s. The movement was started at a
period when the majority Sikh population was quickly migrating to other religions, the
Khalsa had lost its reputation, and the British had disbanded and seized the Sikh Empire.

Background Of Sikh Reform Movements

The Sikh movement gained strength when the Akali Movement started in Punjab after
1920.

• The primary objective of the Akalis was to enhance the management of

Gurudwaras or Sikh Shrines, which were governed by priests or Mahants and
treated as private property.
• The Shiromani Gurudwara Prabandhak Committee was given the power to oversee
gurdwaras by a law established in 1925.
• Baba Dayal Das popularised the idea of a nirankar (formless) God.
Different Reform Movements
To address the corrupt management of Gurdwaras, a fresh reform movement known as
the Akali Movement had formed by the end of the nineteenth century. There were several
reform movements that took place, which are:

Conclusion
Punjab had the greatest number of socioreligious movements of any South Asian area due
to the diversity of its religious groupings. Additionally, conflicts arose regularly both within
and across religious groupings. The Sikh community could not ignore the flood of
rationalist and progressive ideals that was growing in the nineteenth century. A number of
gurus oversaw Sikh religious and social movements in an effort to improve the Sikh
religion.