The Valmiki Community

Formerly the chuhras – sweepers Take name from Valmiki – the author of the Hindu epic “Ramayana” Similar fate to that of the Ravidasis Also Punjabi community Adamant that Guru Valmiki was also of the chuhra zat Ramayana used during worship – Coventry has GGS alongside Ramayana – issue of identity Sikh connection through Bhai Jaita (also Bhai Rangreta) M10 – “Rangretia Guru Ke Beti”

The mass conversion of chuhras to the Sikh faith

Although mass conversion – renamed mazhabis Stigma of untouchability – faeces etc Valmiki/Balmiki Very little factual evidence on Valmiki, his followers believe he was indeed the author of the Ramayana and also gave refuge to Sita with her sons Luv and Kush An indirect reference to Valmiki, is cited in the Guru Granth Sahib via a verse by Ravidas, in which he refers to the caste of Valmiki: “Why lookest thou not at Balmik? From what a low caste, what a high rank obtained he? Sublime is the Lord’s devotional service (AG 1124) Valmikis works not in GGS

Places of worship – sabhas, not Gurdwaras since no GGS Majority emphasize that neither Sikhs or Hindus – keshdharis raise issues in terms of identity Art – Valmiki and scenes from Ramayana Focus is Valmiki, no Sikh connection at all Implications of Coventry Valmiki Sabha Not all chuhras are Valmikis, large numbers converted to Christianity and Buddhism (under Dr Ambedkar) Valmiki metaphysics quite different to Sikh philosophy – again issues of identity No Sikh celebrations (Coventry). Diwali (return of Valmikis characters Rama and Sita)

My research raised interesting debate about the identity of the Valmikis – are they Hindu, Sikh, neither, or both? “Who says that Valmikis are different from Hindus and Sikhs? We would like to know. We see ourselves as Valmikis. Hindu and Sikh are extension (sic) to our perception as Valmikis. This is the reason why we find harmony amongst the members of our community irrespective of their religious beliefs”. Panel of informants – Coventry Valmiki Sabha