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L'identité Ravidassia Face À L'identité Sikhe

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L'identité Ravidassia Face À L'identité Sikhe UNIVERSITÉ DU QUÉBEC À MONTRÉAL L'IDENTITÉ RA VIDASSIA FACE À L'IDENTITÉ SIKHE MÉMOIRE PRÉSENTÉ COMMME EXIGENCE PARTIELLE DE LA MAÎTRISE EN SCIENCES DES RELIGIONS PAR MARIE-ÈVE MELANSON SEPTEMBRE 2016 UNIVERSITÉ DU QUÉBEC À MONTRÉAL Service des bibliothèques Avertissement La diffusion de ce mémoire se fait dans le respect des droits de son auteur, qui a signé le formulaire Autorisation de reproduire et de diffuser un travail de recherche de cycles supérieurs (SDU-522 - Rév.03-2015). Cette autorisation stipule que «conformément à l'article 11 du Règlement no 8 des études de cycles supérieurs, [l 'auteur] concède à l'Université du Québec à Montréal une licence non exclusive d'utilisation et de publication de la totalité ou d'une partie importante de [son] travail de recherche pour des fins pédagogiques et non commerciales. Plus précisément, [l 'auteur] autorise l'Université du Québec à Montréal à reproduire, diffuser, prêter, distribuer ou vendre des copies de [son] travail de recherche à des fins non commerciales sur quelque support que ce soit, y compris l'Internet. Cette licence et cette autorisation n'entraînent pas une renonciation de [la] part [de l'auteur] à [ses] droits moraux ni à [ses] droits de propriété intellectuelle. Sauf entente contraire, [l 'auteur] conserve la liberté de diffuser et de commercialiser ou non ce travail dont [il] possède un exemplaire. » REMERCIEMENTS Je tiens d'abord à remercier mon directeur de recherche, Mathieu Boisvert, qui m'a conseillée, guidée et encouragée au cours de la rédaction de ce mémoire. Un grand merci, également, à Chiara Letizia, ma directrice informelle, qui m'a accompagnée au cours de tout mon parcours de maîtrise, de l'UQÀM au Népal, et dont j'ai pu bénéficier de la riche expérience. Au département de sciences de religions, je tiens aussi à remercier Julie Vig, qui m'a transmis son intérêt pour le sikhisme. Mes collègues, Béatrice Halsouet, pour son temps, son écoute et ses conseils, ainsi que Laurence Nonnand, avec qui j 'ai partagé avec beaucoup de plaisir mes expériences auprès des sikhs de Montréal. Un merci tout particulier à la communauté du temple Shri Guru Ravidass, sans qui la réalisation de ce mémoire n' aurait pas été aussi agréable et enrichissante. Pour l'accueil chaleureux, pour avoir échangé avec moi et pour m'avoir nourri des meilleurs plats indiens, je serai toujours reconnaissante. Mes remerciements s' adressent aussi à ceux qui m'entourent et me soutiennent. À mes amis, Ariane Bédard-Provencher et François-Julien Côté-Remy, pour être à mes côtés, pour me motiver et pour être vous. À Jonathan Fortin, Frédérik Fortin et Maxime Saint-Denis, pour votre précieuse amitié. À ma famille, pour m'appuyer et m'encourager dans tous mes projets. Et finalement, à Vincent Darveau-St-Pierre, pour m'accompagner quotidiennement. Merci de me pousser à me dépasser et d'avoir rendu l'écriture de ce mémoire aussi agréable! TABLE DES MATIÈRES RÉSUMÉ ...................................... .... ......... .................................................................. vi INTRODUCTION ........... .......................... .. ....................................... ............ .............. 1 CHAPITRE 1 ..... .. .. ... ... ................................... ...... .... ........... ....................................... 13 CADRE CONCEPTUEL ET THÉORIQUE .............................................................. 13 1.1. Cadre conceptuel .... .... .................................................................................. 13 1.1.1. Appartenance et identité ethniques ....................................................... 13 1.1 .2. Caste ..... ..................................................................... ........ .................... 21 1.1 .3. Religion .... ............................................................................................. 33 1.2. Cadre théorique ............................................................................................ 35 CHAPITRE 2 .............................................................................................................. 39 PORTRAIT IDENTITAIRE DES COMMUNAUTÉS SIKHES .. .. ........................... 39 2. 1. Qui est un sikh ? .................................................... ............ .. .......................... 3 9 2.1.1. Définitions dans 1' histoire ................................................ .. ................... 40 2.1.2. Définition actuelle: problématiques et enjeux ...................................... 47 2.2. Identités silrnes multiples :quelques catégories d'analyse ........................... 49 2.2.1. Identités relatives au Khalsa .................................................................. 51 2.2.2. Identités relatives à la caste ................................................................... 53 2.3. Sikhisme et castes ...... ..... .............. ....... .................................................... .. ... 60 2.3.1. Enseignements des gurü et luttes pour l'égalité .................................... 60 IV 2.3.2. État des faits :les castes dans le sikhisme aujourd'hui ......................... 67 2.3 .3. Analyse du paradoxe : idéologie religieuse et pratiques sociales ...... .. 72 CHAPITRE 3 .. ... ................ .... .. ..... .................................. ......... ... ... .... ... ... .................. 7 6 PORTRAIT IDENTITAIRE DES COMMUNAUTÉS RA VIDASSIAS ........ ........... 76 3.1. Sources et influences de l'identité ravidassia ........................ ....................... 76 3 .1.1. Ra vidas : hagiographie et enseignements ............................................. 77 3.1.2. L'Ad Dharm: conscientisation, affirmation et mobilisation des dalits 84 3.2. Déclinaisons multiples de l' identité ravidassia ...... ........................ .. .. .. ........ 91 3.2.1. Ambiguïtés quant aux liens à conserver avec le sikhisme .................... 93 3.2.2. Impacts de l' immigration .................... .................................. .............. 101 3.2.3. Incident de Vienne et déclaration d' indépendance .. .. ...... ................... 104 CHAPITRE 4 ... ... ....................................................................... ............ ... ................ 108 ANALYSE ET PRÉSENTATION DES RÉSULTATS .... .. .. ................................... 108 4.1. Cadre méthodologique .. ............ .......................... .............................. .. ....... 108 4.1.1. Techniques de cueillette de données .................................... .. ............. 108 4.1.2. Méthodes d'analyse et d'interprétation .... ................ ... ........................ 110 4.1.3. Sensibilité du sujet et difficultés rencontrées sur le terrain ................. 111 4.2. Profil des répondants .. .......... .. ........ .. .............................. ............................ 115 4.2.1. Répondants sikhs non-ravidassias .. ............................ .. .. .. ................... 115 4.2.2. Répondants de la communauté ravidassia ...... .... .. .......................... ..... 117 4.3. Le Shri Guru Ravidass Temple Gurdwara Gurbani Sagar de Montréal.. ... ll8 4.4. Analyse des entretiens ............................................................ .................... 122 4.4.1. Division des gurdwara montréalais : dialogue entre les sikhs et les ravidassias ..... ............ .. .................................. .. ................. .. .......................... ..... 123 v 4.4020 Le para doxe de l 'adhésion réservée aux ravidassiaso ooo ooooo oo ooooooo oo oooooo o136 4.403 0 Positions face à l 'orthodoxie sikhe ooooooooooooooooooooooooooooooooooooooooooooooooooooo140 4.4.40 Définition identitaire des ravidassias oo ooo OoOo Ooo OOOOOO oO OOOOOOOOOOOOO OO OOOO OOOOOOOOOOO 152 CONCLUSION 000 0000000 000 00 000 00 000000 00 00 000 00 000 000 00 0000 0 00 0 0ooo 000 00 000 000 0000 00 00000 000 00 000 000 00 0 00 000 0000 00 000 159 Annexe I 00 0 0 0 0 0 0 0 0 0 0 0 00 00 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 00 00 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 00 00 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 166 Annexe IIoo oo ooooo oooooooooooooooooooooooooooooooooooo ooooooooooo ooo oooooooooooooooooooooooooo oo oo oo oooo oooooo ooo ooooooooooo167 Annexe III 00 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 00 00 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 168 Annexe IV 00 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 00 00 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 00 00 00 00 0 0 0 0 0 0 0 0 0 0 1 70 RÉFÉRENCESooooooooooo oooooo ooooo oooo oooooooooooooooooo oooooooooooooooooooooooooooooooooooooooooooooo ooooo oo ooooooooo171 RÉSUMÉ Le présent mémoire a pour but de comprendre comment se définit l'identité des membres de la communauté ravidassia en rapport au sikhisme orthodoxe, ainsi que de saisir le rôle et 1' importance de la caste - élément au fondement de la relation de communalisation des ravidassias - dans la construction de cette identité. Le sikhisme émerge dans la région du Panjab en Inde au XVe siècle, en opposition au système des castes hindou qui impose une hiérarchie sociale. Gurü Nanak ( 1469- 1539), à qui l'on attribue la fondation de cette religion, affirme: « Il n'y a ni hindou ni musulman », suggérant que tous les êtres humains sont des créatures de Dieu et
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