[Reading this in-depth study presupposes knowledge of the content presented in the cultural test relating to this practice]

It is difficult to understand Sikhs and the interpretations of their objects of worship without considering issues related to the process of their identity construction in history.
On the one hand, Sikhs define themselves as a global religious community and, indeed, in order to define Sikhs it is necessary to consider their membership of a particular religion (Sikhism), but they also define themselves by reference to a common origin or ancestry (Punjab) and a shared language (Punjabi). For these reasons, Sikhs are bound by a sense of brotherhood on a transnational and global level; it is worth noting, in fact, that more than 1.5 million Sikhs are settled abroad, which would correspond to the highest percentage of any religious community in India. This significant settlement outside the homeland would respond to an important tradition of Punjabi emigration, which goes back further than the Sikh religion itself.
In any case, religion is the fundamental element in defining the identity of Sikhs, both as individuals and as members of the community, so much so that their practices and beliefs influence the way they live and work. Indeed, there is a code of conduct, the Rehat Maryada, that regulates and organises many aspects and practices of their daily lives. This is why being a Sikh goes beyond the mere definition of an individual based on belief; a Sikh is defined by a certain ethical philosophy and way of life that characterises them, where brotherhood, community and family are at the heart of Sikhism, and thus they regard other Sikhs as brothers and sisters.
Against a backdrop such as this, it is easy to understand how for Sikhs the Kirpan is a symbol of their spirituality and constant struggle for goodness and morality against the forces of evil and injustice, not only in the individual sphere but also and especially in the social sphere. The wearing of the Kirpan in this religious context is clearly stated in the sacred Sikh scriptures (Sri Guru Granth Sahib Ji) and for the wearer it is a reminder or inspiration of/for the daily struggle to defend the community and injustice.

Kirpan and kara - Photo by Skielor, CC BY-SA 4.0, via Wikimedia Commons

Guru Hargobind introduced the concept of the Saint-Sipahi (holy soldier), that is, a person who takes part in his social, family and community responsibilities, following the path of law, order and morality. Later, Guru Gobind Singh Ji, the tenth and last Sikh prophet, formally instituted the obligation for all baptised Sikhs to always wear the Kirpan in order to be a good holy soldier. He instituted the current Sikh baptism ceremony in 1699, known as 'sword baptism' (pahul khanda); during this ceremony, sugar crystals and water are mixed in a steel vessel with a Kirpan, in front of the initiate who has to drink the mixture. In this ceremony, the initiate is also instructed on the duties and obligations of becoming a good Sikh.
The new member of the Sikh community is expected to live up to high moral standards at all times, which include such codes as refraining from smoking, drinking or consuming other substances, performing daily prayers and always maintaining the distinctive physical symbols of Sikhism in his or her person which include, among the most important, those of maintaining uncut hair and wearing the kirpan.