religiosaStudia Religiosa Rossica: научный журнал о религииStudia Religiosa Rossica: Russian Journal of Religion2658-4158РГГУ10.28995/2658-4158-2023-4-102-117religiosa-271Research ArticleСтатьиPapersАди-дхарм: «изначальная вера» зарегистрированных каст ПанджабаAdi Dharm: The «Original religion» of Punjab’s scheduled castesБочковскаяА. В.BochkovskayaA. V.

Анна В. Бочковская, кандидат исторических наук

125009, Москва, ул. Моховая, д. 11, стр. 1

Anna V. Bochkovskaya, Cand. of Sci. (History)

bldg. 1, bld. 11, Mokhovaya St., Moscow, Russia, 125009

abochkovskaya@iaas.msu.ruМосковский государственный университет имени М.В. ЛомоносоваРоссияLomonosov Moscow State UniversityRussian Federation20231301202404102117Copyright © Бочковская А.В., 20242024Бочковская А.В.Bochkovskaya A.V.Данная работа распространяется под лицензией Creative Commons Attribution 4.0.This work is licensed under a Creative Commons Attribution 4.0 License.https://srr.rsuh.ru/jour/article/view/271

В 1920-х гг. в британской провинции Панджаб в среде низкокастовых сикхов возникло протестное движение ад(и)-дхар(а)м – «изначальная вера». В числе его основателей был Мангу Рам Муговалия (1886–1980), вокруг которого собрались многочисленные чамары (кожевники), составлявшие одну из неприкасаемых каст Панджаба. В 1931 г. в переписных листах ади-дхарм фигурировала как самостоятельная религия, у которой выявилось почти полмиллиона последователей. В последующих переписях термин «ади-дхарми» означал принадлежность не к вере, а к касте. Практически сойдя на нет к середине 1940-х гг., движение возродилось в 1970-х во многом благодаря усилиям панджабской диаспоры. Новая фаза его истории была обусловлена ростом социальной и политической активности далитов («угнетенных») в Индии, и в частности в Панджабе, где зарегистрированные касты составляют треть населения штата. Современный этап истории сообщества связан главным образом с деятельностью Всеиндийской миссии ади-дхарм, главный храм которой находится в Кхарали (дистрикт Хошиарпур, Панджаб).

In the 1920s, the British province of Punjab saw the birth of a protest movement named Adi Dhar(a)m (Original Religion). It embraced low-caste members of the Sikh community who were eager to establish their own religious identity. Among the Adi Dharm founders was Mangoo Ram Mugowalia (1886–1980), who united the Chamars – one of the largest untouchable castes of Punjab. In 1931, Adi Dharm was listed in the colonial Census as a separate religion boasting almost half a million followers. In the subsequent censuses, Adi Dharm was listed as a caste. By the mid-1940s, the protest movement declined, but in the 1970s it revived owing to a great extent to the support of the Punjabi diaspora. A new phase of its history stemmed from the growth of social and political activities of Dalits (‘the downtrodden’) in India and particularly in Punjab where the Scheduled Castes account for over 30 percent of the population. Contemporary phase of the Adi Dharm history is mostly related to the activities of the All-India Adi Dharam Mission whose main temple is located in the village of Kharali, district Hoshiarpur, Punjab.

ИндияПанджабсикхизмкастаади-дхармIndiaPunjabSikhismcasteAdi DharmИсследование выполнено при поддержке Российского научного фонда, грант № 23-28-00293, https://rscf.ru/project/23-28-00293/The research has been carried out within the framework of the Russian Science Foundation grant № 23-28-00293, https://rscf.ru/en/project/23-28-00293/ReferencesБочковская 2019 – Бочковская А.В. Нанак-шах-факир: о конструировании запретов в современном сикхизме // Азия и Африка сегодня. 2019. № 11. С. 43–48.Basu, R.S. (2011), “The making of Adi Dravida politics in early 20th century Tamil Nadu”, Social Scientist, vol. 39, no. 7/8, pp. 9–41.Успенская, Котин 2007 – Успенская Е.Н., Котин И.Ю. Сикхизм. СПб.: Петербургское востоковедение; Азбука-Классика, 2007. 384 с.Bochkovskaya, A.V. (2019), “Nanak-Shah-Fakir: On the construction of taboos in contemporary Sikhism”, Aziya i Afrika segodnya, vol. 11, pp. 43–48.Basu 2011 – Basu R.S. The making of Adi Dravida politics in early 20th century Tamil Nadu // Social Scientist. 2011. Vol. 39 (7/8). P. 9–41.Bochkovskaya, A. (2018), “Counter-scriptures as part of new identities and alternative histories in contemporary India: A case of the Amritbani Granth”, Rivista degli studi orientali, vol. 91 (Supplemento 2), pp. 27–36.Bochkovskaya 2018 – Bochkovskaya A. counter-scriptures as part of new identities and alternative histories in contemporary India: A case of the Amritbani Granth // Rivista degli studi orientali. 2018. Vol. 91 (Supplemento 2). P. 27–36.Bochkovskaya, A. (2016), “Begumpura Yatras: Constructing the Ravidassia pilgrimage tradition”, International Journal of Religious Tourism and Pilgrimage, vol. 6, pp. 76–84. DOI: https://doi.org/:10.21427/D78H98Bochkovskaya 2016 – Bochkovskaya A. Begumpura Yatras: Constructing the Ravidassia pilgrimage tradition // International Journal of Religious Tourism and Pilgrimage. 2016. Vol. 6. P. 76–84. DOI: https://doi.org/:10.21427/D78H98Juergensmeyer, M. (2009), Religious rebels in the Punjab: The Ad Dharam challenge to caste, Navayana, New Delhi, India.Juergensmeyer 2009 – Juergensmeyer M. Religious rebels in the Punjab: The Ad Dharam challenge to caste. New Delhi: Navayana, 2009. 357 p.McLeod, W.H. (2000), “The contribution of the Singh Sabha movement to the interpretation of Sikh history and religion”, in McLeod, W.H., Exploring Sikhism. Aspects of Sikh identity, culture and thought, Oxford University Press, New Delhi, India, pp. 91–99.McLeod 2000 – McLeod W.H. The contribution of the Singh Sabha movement to the interpretation of Sikh history and religion // McLeod W.H. Exploring Sikhism. Aspects of Sikh identity, culture and thought. New Delhi: Oxford University Press, 2000. P. 91–99.Murthy, N.C.B. (2016), “Identity, autonomy and emancipation: The agendas of the Adi-Andhra movement in South India, 1917–1930”, The Indian Economic & Social History Review, vol. 53, no. 2, pp. 225–248. DOI: https://doi.org/10.1177/0019464616634841Murthy 2016 – Murthy N.C.B. Identity, autonomy and emancipation: The agendas of the Adi-Andhra movement in South India, 1917–1930 // The Indian Economic & Social History Review. 2016. Vol 53 (2). P. 225–248. DOI: https://doi.org/10.1177/0019464616634841Oberoi H.S. (1994) The Construction of the Religious Boundaries. Culture, Identity and Diversity in the Sikh Tradition. Delhi, Oxford University Press.Oberoi 1994 – Oberoi H.S. The Construction of the Religious Boundaries. Culture, Identity and Diversity in the Sikh Tradition. Delhi, Oxford University Press. 1994. 494 p.Oberoi, H.S. (1984), A historiographical and bibliographical reconstruction of the Singh Sabha in 19th century Panjab // Journal of Sikh Studies. Vol. 10, pр. 103–130.Oberoi 1984 – Oberoi H.S. A historiographical and bibliographical reconstruction of the Singh Sabha in 19th century Panjab // Journal of Sikh Studies. 1984. Vol. 10. P. 103–130.Omvedt, G. (2006), Dalit visions: The Anti-Caste movement and the constriction of an Indian identity, Orient Longman, New Delhi, India.Omvedt 2006 – Omvedt G. Dalit visions: The anti-caste movement and the constriction of an Indian identity. New Delhi: Orient Longman, 2006. 110 p.Ram, R. (2004), “Untouchability, Dalit consciousness, and the Ad Dharm movement in Punjab”, Contributions to Indian Sociology, vol. 38, no. 3, pp. 323–349.Ram 2004 – Ram R. Untouchability, Dalit consciousness, and the Ad Dharm movement in Punjab // Contributions to Indian Sociology. 2004. Vol. 38 (3). P. 323–349.Uspenskaya, E.N. and Kotin. I,Yu. (2007), Sikhizm [Sikhism], Peterburgskoye vostokovedeniye, Azbuka-Klassika, Saint Peterburg, Russia.

The authors declare that there are no conflicts of interest present.