Pub Date : 2020-08-20DOI: 10.1080/17448727.2020.1804196
Bhupinder Singh
ABSTRACT The paper presents three short essays on three specific institutions or symbolic representations, namely, Akal Takht Sahib, purusharthas, and the ‘demon’ king Ravana in order to highlight certain aspects of Sikh axiology as I see it. The essays reveal that the integration of the spiritual (sannyas), the material (grihasta) and the temporal (rajya) in the life of individual and society lies at the heart of Sikhism.
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Pub Date : 2020-07-02DOI: 10.1080/17448727.2020.1825051
H. Grewal
In Spatializing Popular Sufi Shrines in Punjab: Dreams, Memories, Territoriality (2019), historian of popular Panjabi religion Yogesh Snehi offers an analysis of the re-emergence of popular venerat...
{"title":"Spatializing popular Sufi shrines in Punjab: Dreams, memories, territoriality","authors":"H. Grewal","doi":"10.1080/17448727.2020.1825051","DOIUrl":"https://doi.org/10.1080/17448727.2020.1825051","url":null,"abstract":"In Spatializing Popular Sufi Shrines in Punjab: Dreams, Memories, Territoriality (2019), historian of popular Panjabi religion Yogesh Snehi offers an analysis of the re-emergence of popular venerat...","PeriodicalId":44201,"journal":{"name":"Sikh Formations-Religion Culture Theory","volume":"105 1","pages":"350 - 351"},"PeriodicalIF":0.4,"publicationDate":"2020-07-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79440698","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-07-02DOI: 10.1080/17448727.2019.1611165
Kumool Abbi
ABSTRACT The paper attempts to understand the emergence of a New Sikh middle class in Panjab and its growing, transnational visibility in a transnational spread through the kaleidoscope of Panjabi cinema. The paper seeks to map this new middle class both locally and globally with the emergence of the icon of the New Sikh middle class, the turbaned Diljit Dosanjh. His persona and the popularity of his films give a vivid portrayal of the visibility of this transnational New Sikh middleclass, the imagination of which transcends local, national and transnational borders.
{"title":"The visibility and arrival of the transnational new Sikh middle class in the cinematic experience of the turbaned hero Diljit Dosanjh: Its implication for emerging Sikh identity politics","authors":"Kumool Abbi","doi":"10.1080/17448727.2019.1611165","DOIUrl":"https://doi.org/10.1080/17448727.2019.1611165","url":null,"abstract":"ABSTRACT The paper attempts to understand the emergence of a New Sikh middle class in Panjab and its growing, transnational visibility in a transnational spread through the kaleidoscope of Panjabi cinema. The paper seeks to map this new middle class both locally and globally with the emergence of the icon of the New Sikh middle class, the turbaned Diljit Dosanjh. His persona and the popularity of his films give a vivid portrayal of the visibility of this transnational New Sikh middleclass, the imagination of which transcends local, national and transnational borders.","PeriodicalId":44201,"journal":{"name":"Sikh Formations-Religion Culture Theory","volume":"23 1","pages":"308 - 342"},"PeriodicalIF":0.4,"publicationDate":"2020-07-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88685639","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-04-06DOI: 10.1080/17448727.2020.1741180
Cassandra Jean Drake (Singh)
ABSTRACT Participants in this study included Sikh/Punjabi parents who had a child enrolled in the K-12 school system. These parents were invited to complete a survey and participate in a focus group. The purpose of this study was to gauge the current experiences of children within the Sikh/Punjabi community by eliciting parents for their perceptions of whether schools and educators possess an understanding of their identity/culture and respond accordingly. Findings indicate that parents believed their child's school/teacher respected their cultural background but felt that the ability to understand and engage with them as Punjabi-Sikhs was lacking.
{"title":"Parent perceptions of school/teacher effectiveness with Punjabi-Sikh students and their families","authors":"Cassandra Jean Drake (Singh)","doi":"10.1080/17448727.2020.1741180","DOIUrl":"https://doi.org/10.1080/17448727.2020.1741180","url":null,"abstract":"ABSTRACT Participants in this study included Sikh/Punjabi parents who had a child enrolled in the K-12 school system. These parents were invited to complete a survey and participate in a focus group. The purpose of this study was to gauge the current experiences of children within the Sikh/Punjabi community by eliciting parents for their perceptions of whether schools and educators possess an understanding of their identity/culture and respond accordingly. Findings indicate that parents believed their child's school/teacher respected their cultural background but felt that the ability to understand and engage with them as Punjabi-Sikhs was lacking.","PeriodicalId":44201,"journal":{"name":"Sikh Formations-Religion Culture Theory","volume":"66 1","pages":"269 - 292"},"PeriodicalIF":0.4,"publicationDate":"2020-04-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"91224436","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-04-02DOI: 10.1080/17448727.2019.1674518
Doris R. Jakobsh
ABSTRACT This paper examines Bhai Vir Singh's novella, Sundri (1898) from the context of the Singh Sabha reform movement (1880–1920). Sundri, Vir Singh's fictional heroine, became an important and idealized site of female identity construction during this time. Bhai Vir Singh's Sundri will be juxtaposed with a pixelated version, a recent animated film by the same name. Similar to the novella, the animated Sundri too can be understood as a highly particularized, contemporary construct of Sikh women's identity, created, more than a century later, but similarly, during a period of intense scrutiny of Sikh women's religious identity.
本文从辛亥改革运动(1880-1920)的背景来考察巴伊·维尔·辛格的中篇小说《星期日》(1898)。在这一时期，Vir Singh虚构的女主角Sundri成为女性身份建构的重要和理想化的场所。Bhai Vir Singh的《星期日》将与最近的同名动画电影《星期日》的像素化版本并列放映。与中篇小说类似，动画《星期日》也可以被理解为锡克教妇女身份的高度具体的当代建构，创作于一个多世纪之后，但同样是在对锡克教妇女宗教身份进行严格审查的时期。
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Pub Date : 2020-04-02DOI: 10.1080/17448727.2018.1545190
R. S. Soni
Rethinking their mission statement in 2013, Timothy Mitchell and Anupama Rao, the editors of Comparative Studies of South Asia, Africa and the Middle East, note that the ways in which theories and methods of the humanities and social sciences ‘relate to regions, and how regions generate theories and methods of their own, are issues of great interest, even urgency, to the contemporary academy’ (135). Such great interest and urgency pertain, moreover, to practices of ‘comparative or connective scholarship, especially where comparison or connection is itself a subject for theorization’ (135). Notably, while the term diaspora appears neither in CSSAAME’s mission statement nor in its accompanying background statement, it certainly both resonates with and complicates the question of how disciplines ‘relate to regions, and how regions generate theories and methods of their own’; for, the ascendance of multidisciplinary diaspora studies is indicative of an important shift from the boundedness of traditional area studies to the relative openness of ‘transregions, where hitherto unknown forms of economic interaction, religious faith, literary culture, and the like are being discovered’ (135). Diasporas, of course, solicit from us a sustained, and always situated, labor of thinking transnationally and thus transregionally. Yet, precisely how do forms of transregion specific to the historical production of diasporas, including global chains of migration and encounters with various regimes of citizenship, generate theories and methods of their own? How exactly does the study of diaspora factor into and inform major themes or concepts that preoccupy the humanities and social sciences writ large today? What does diaspora entail now from our disciplinary ways of thinking? Such questions are the impetus for this feature section, which takes the form of a theory colloquium on Michael Nijhawan’s The Precarious Diasporas of Sikh and Ahmadiyya Generations: Violence, Memory, Agency (2016). Exemplifying what Mitchell and Rao describe as ‘comparative or connective scholarship’ whereby ‘comparison or connection is itself a subject for theorization’ (2013, 135), Nijhawan’s Precarious Diasporas contributes to social anthropologies of transnationalism, diasporic position and identity, violence, juridical reasoning and asylum law, citizenship, and religion via its juxtaposition and crosshatching of research into Sikh and Ahmadiyya diasporas since 1984. Socially and politically, 1984 is a pivotal anniversary for both international communities. For Sikhs, it is the year of the military assault on Darbar Sahib, the assassination of Indira Gandhi, and systematic government-sanctioned pogroms against India’s Sikhs. For Ahmadis, it is the year of a presidential ordinance that, after decades of anti-minority violence and constitutional amendments reclassifying Ahmadis as non-Muslims, ‘made it de facto illegal for Ahmadis to claim official status as a religious organization and prac
《南亚、非洲和中东比较研究》(Comparative Studies of South Asia, Africa and Middle East)的编辑蒂莫西·米切尔(Timothy Mitchell)和阿努帕玛·拉奥(Anupama Rao)在2013年重新思考他们的使命宣言时指出，人文和社会科学的理论和方法“与地区相关的方式，以及地区如何产生自己的理论和方法，是当代学术界非常感兴趣甚至迫切需要解决的问题”(135)。此外，这种极大的兴趣和紧迫性适用于“比较或关联学术，特别是在比较或关联本身就是理论化的主题”的实践(135)。值得注意的是，虽然“散居”一词既没有出现在CSSAAME的使命声明中，也没有出现在其附带的背景声明中，但它肯定既与学科如何“与地区相关，以及地区如何产生自己的理论和方法”的问题产生共鸣，也使问题变得复杂;因为，多学科散居研究的优势表明了一个重要的转变，从传统区域研究的局限性转向相对开放的“跨区域”，在那里，迄今为止未知的经济互动、宗教信仰、文学文化等形式正在被发现。当然，散居者向我们要求一种持续的、始终处于位置的、跨国的、因而也是跨地区的思维劳动。然而，确切地说，对于流散者的历史生产，包括全球移民链和与各种公民制度的接触，跨地区的具体形式是如何产生自己的理论和方法的?散居的研究究竟是如何影响并告知当今人文和社会科学的主要主题或概念的?从我们的学科思维方式来看，散居带来了什么?这些问题是本专题部分的推动力，它以迈克尔·尼贾万的《锡克教徒和艾哈迈迪亚世代的不稳定散居:暴力、记忆、代理》(2016)的理论讨论会的形式出现。作为Mitchell和Rao所描述的“比较或联系学术”的例子，“比较或联系本身就是一个理论化的主题”(2013,135)，Nijhawan的《不稳定的散居者》通过对1984年以来锡克教徒和艾哈迈迪亚散居者的并列和交叉研究，对跨国主义、散居地位和身份、暴力、司法推理和庇护法、公民身份和宗教的社会人类学做出了贡献。在社会和政治上，1984年是两个国际社会的关键周年。对锡克教徒来说，这一年发生了军事袭击达尔巴尔·萨希布、英迪拉·甘地(Indira Gandhi)遇刺以及政府批准对印度锡克教徒进行有计划的大屠杀。对艾哈迈迪人来说，这一年是总统颁布法令的一年。经过几十年的反少数民族暴力和宪法修正案，艾哈迈迪人被重新归类为非穆斯林，“事实上，艾哈迈迪人声称作为一个宗教组织和实践的官方地位是非法的。
{"title":"Concept work with Michael Nijhawan’s Precarious Diasporas","authors":"R. S. Soni","doi":"10.1080/17448727.2018.1545190","DOIUrl":"https://doi.org/10.1080/17448727.2018.1545190","url":null,"abstract":"Rethinking their mission statement in 2013, Timothy Mitchell and Anupama Rao, the editors of Comparative Studies of South Asia, Africa and the Middle East, note that the ways in which theories and methods of the humanities and social sciences ‘relate to regions, and how regions generate theories and methods of their own, are issues of great interest, even urgency, to the contemporary academy’ (135). Such great interest and urgency pertain, moreover, to practices of ‘comparative or connective scholarship, especially where comparison or connection is itself a subject for theorization’ (135). Notably, while the term diaspora appears neither in CSSAAME’s mission statement nor in its accompanying background statement, it certainly both resonates with and complicates the question of how disciplines ‘relate to regions, and how regions generate theories and methods of their own’; for, the ascendance of multidisciplinary diaspora studies is indicative of an important shift from the boundedness of traditional area studies to the relative openness of ‘transregions, where hitherto unknown forms of economic interaction, religious faith, literary culture, and the like are being discovered’ (135). Diasporas, of course, solicit from us a sustained, and always situated, labor of thinking transnationally and thus transregionally. Yet, precisely how do forms of transregion specific to the historical production of diasporas, including global chains of migration and encounters with various regimes of citizenship, generate theories and methods of their own? How exactly does the study of diaspora factor into and inform major themes or concepts that preoccupy the humanities and social sciences writ large today? What does diaspora entail now from our disciplinary ways of thinking? Such questions are the impetus for this feature section, which takes the form of a theory colloquium on Michael Nijhawan’s The Precarious Diasporas of Sikh and Ahmadiyya Generations: Violence, Memory, Agency (2016). Exemplifying what Mitchell and Rao describe as ‘comparative or connective scholarship’ whereby ‘comparison or connection is itself a subject for theorization’ (2013, 135), Nijhawan’s Precarious Diasporas contributes to social anthropologies of transnationalism, diasporic position and identity, violence, juridical reasoning and asylum law, citizenship, and religion via its juxtaposition and crosshatching of research into Sikh and Ahmadiyya diasporas since 1984. Socially and politically, 1984 is a pivotal anniversary for both international communities. For Sikhs, it is the year of the military assault on Darbar Sahib, the assassination of Indira Gandhi, and systematic government-sanctioned pogroms against India’s Sikhs. For Ahmadis, it is the year of a presidential ordinance that, after decades of anti-minority violence and constitutional amendments reclassifying Ahmadis as non-Muslims, ‘made it de facto illegal for Ahmadis to claim official status as a religious organization and prac","PeriodicalId":44201,"journal":{"name":"Sikh Formations-Religion Culture Theory","volume":"25 1","pages":"148 - 152"},"PeriodicalIF":0.4,"publicationDate":"2020-04-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87079284","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-04-02DOI: 10.1080/17448727.2019.1674520
H. Grewal
ABSTRACT This paper examines narratological changes made in Bhāī Vīr Singh's Purātan Janamsākhī (1926). These changes encode an alternate narrative logic for producing images of a past that entrenches ‘religious’ identity at the center of cognitive self-becoming for individual Sikh moderns. Philology enacts a philosophical transgression to invent an autodialogic structure through grammatological changes and the incorporation of the paratextual apparatus. Two effects include: (1) facilitating a ratiocinating reading phenomenology to produce colonized, subjugated Sikh religious identity; (2) ignoring gurbānī, the language of the Srī Guru Granth Sāhib, and its poiesis. Alternate engagements begin after this recognition.
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Pub Date : 2020-04-02DOI: 10.1080/17448727.2018.1545192
C. VanderBeek
ABSTRACT Scholarship, media, and activism engaging Sikhism construct a standardized Sikh who carries a specific configuration of language, ethnicity, historical memory, and physical appearance. Nijhawan calls this ‘the prevailing identity politics of hegemonic diasporas’ [2016. The Precarious Diasporas of Sikh and Ahmadiyya Generations: Violence, Memory, and Agency. New York: Palgave Macmillan, 2], noting how diasporic religious subjectivity becomes globally standardized as Sikhs advocate for inclusion in public and political spheres. Using the visual and sonic iconography of Sikh diaspora, I explore how this socio-historical construction of the proper Sikh also alienates difference within Sikhism, despite diaspora itself constantly generating heterodox bodies.
{"title":"To be a child of diaspora: The irreconcilable outsider in Sikh discourse","authors":"C. VanderBeek","doi":"10.1080/17448727.2018.1545192","DOIUrl":"https://doi.org/10.1080/17448727.2018.1545192","url":null,"abstract":"ABSTRACT Scholarship, media, and activism engaging Sikhism construct a standardized Sikh who carries a specific configuration of language, ethnicity, historical memory, and physical appearance. Nijhawan calls this ‘the prevailing identity politics of hegemonic diasporas’ [2016. The Precarious Diasporas of Sikh and Ahmadiyya Generations: Violence, Memory, and Agency. New York: Palgave Macmillan, 2], noting how diasporic religious subjectivity becomes globally standardized as Sikhs advocate for inclusion in public and political spheres. Using the visual and sonic iconography of Sikh diaspora, I explore how this socio-historical construction of the proper Sikh also alienates difference within Sikhism, despite diaspora itself constantly generating heterodox bodies.","PeriodicalId":44201,"journal":{"name":"Sikh Formations-Religion Culture Theory","volume":"47 1","pages":"187 - 199"},"PeriodicalIF":0.4,"publicationDate":"2020-04-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"73677466","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-04-02DOI: 10.1080/17448727.2019.1674516
G. Aurora
ABSTRACT Bhai Vir Singh's didactic play Raja Lakhdata Singh (1910) is one of the earliest modern Punjabi plays. The play was written in order to make the Sikhs aware of the ills assailing the community and to help set them on a path of reform. As an early play, the text is worthy of analysis in terms of the message it tries to propagate as well as its textual form and structure. This paper pursues this line of inquiry and will also comment on the dramatic and theatrical conventions prevalent in Punjab at the time, in order to understand the formative years of modern Punjabi drama.
Bhai Vir Singh的说教剧《Raja Lakhdata Singh》(1910)是旁遮普最早的现代戏剧之一。写这部剧是为了让锡克教徒意识到攻击他们社区的弊病，并帮助他们走上改革的道路。作为一部早期的戏剧，从它试图传播的信息以及它的文本形式和结构来看，它是值得分析的。本文将沿着这条调查路线，并将对当时旁遮普盛行的戏剧和戏剧习俗进行评论，以了解现代旁遮普戏剧的形成年代。
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