Relevant bibliographies by topics / Sikh diaspora

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Academic literature on the topic 'Sikh diaspora'

Author: Grafiati
Published: 4 June 2021
Last updated: 30 July 2024

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Journal articles on the topic "Sikh diaspora"

1

Kaur, Harpreet. "Reconstructing the Sikh Diaspora." International Migration 50, no. 1 (2011): 129–42. http://dx.doi.org/10.1111/j.1468-2435.2010.00656.x.

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2

Israel, Milton. "Transformations of the Sikh Diaspora." Diaspora: A Journal of Transnational Studies 1, no. 3 (1991): 373–84. http://dx.doi.org/10.3138/diaspora.1.3.373.

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Today, many people in the West believe they see in migration an external threat to their cultures and societies no less significant than the Islamic invasions that were stopped at the gates of Vienna in 1529 and 1683. The British have sought to protelct themselves from the contemporary challenge by legislating an enld to the “open house” ideal of their imperial heyday; with its concentration of alien dress, smells, language, and norms of behavior, an area like South-all has become a symbol of danger to national tradition. In France, the presence of a Muslim North African minority has stimulated a more extreme than usual defense of a presumably endangered French civilization, reflected in increasing votes for right-wing candidates wielding racist rhetoric. The easy inclusion of Algeria, Indochina, and Tunisia into “un terre Français” is the distant memory of an idealistic and apparently naive past. In Germany, the euphoria over unification has been succeeded by fears of population movements from the east that might create an intolerable economic, social, and cultural burden.
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3

Singh, Sunit. "On the Politics of the Sikh Diaspora." Diaspora: A Journal of Transnational Studies 14, no. 1 (2005): 157–77. http://dx.doi.org/10.3138/diaspora.14.1.157.

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Brian Axel and Tony Ballantyne lend articulate voices to concerns over identity within the Sikh diaspora in the politically opaque milieu of multicultural Britain and post-9/11 America. As the Sikh diaspora continues to beat a retreat into the realm of identity politics, both authors highlight the effects of performatively enunciated cultural claims while richly portraying multiple “webs,” or Sikh lifeworlds. Together, their emphasis on the affective or subjectivist aspects of the diaspora represents a break in Sikh studies, simultaneously problematizing the effects of empire in Punjab and the relationship of the diaspora to the “homeland” while also incorporating themes found in “new imperial history” and postcolonial theory: a distrust of abstract/universal categories and a concomitant emphasis on the effects of representations and the impossibility of grasping cultural “difference.”
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4

Buitrago Leal, Roxana. "What are the different ways in which we can understand gendered diasporic identities?" Zona Próxima, no. 11 (May 17, 2022): 170–83. http://dx.doi.org/10.14482/zp.11.080.91.

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Gender studies has facilitated the exploration of Aids and Migration among other social problems, and has enabled a more sensible understanding of the discrimination practices that exist around them. This paper will discuss the aspects in which gender studies have contributed to assess issues regarding migration from the gendered diaspora perspective. This sociological construction of diaspora encompasses the many different reasons why migrants decide to leave their country, bounded by national, racial or ethnic background, which enroll in a strong political motivation. Although in this essay, the theoretical discussion will embrace male gendered diasporas as well, critics of the term have questioned how gendered diasporas have been traditionally understood of men. The first part of the discussion will be guided by the question: what is a gendered diaspora identity? The essay will emphasise the gendered category of analysis. I will argue how gendered identities are constructed under the circumstances of dominance and oppression that result from displacement. First, the deconstruction of the social category of gendered diaspora will be assessed, through an examination of Ella Shohat ́s agreement of identity. The essay will then examine the term diaspora and its ambivalences and criticisms. The second part of the discussion will consider three separate cases of how gendered diasporic identities are being understood, including: the cultural representations of Cuban Americans, the Sikh diaspora and Armenian women in Los Angeles.
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5

Israel, Milton. "Transformations of the Sikh Diaspora." Diaspora: A Journal of Transnational Studies 1, no. 3 (1991): 373–84. http://dx.doi.org/10.1353/dsp.1991.0022.

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6

Shahed, Kalam. "Sikh Diaspora Nationalism in Canada." Studies in Ethnicity and Nationalism 19, no. 3 (2019): 325–45. http://dx.doi.org/10.1111/sena.12307.

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7

Jandu, Gurbachan Singh. "Sikhs in Latin America: travels amongst the Sikh diaspora." Sikh Formations 8, no. 1 (2012): 121–25. http://dx.doi.org/10.1080/17448727.2012.671274.

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8

Kotin, Igor Yu. "Sikh Festivals and the Nanakshahi Calendar." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 2 (2022): 192. http://dx.doi.org/10.31857/s086919080019253-5.

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In the article the introduction of the Nanakshahi calendar in 1998 (amended in 2003) is considered as an attempt of unification of the Sikh community, and formation of single-form Sikh identity. The evolution of a Sikh community is a long process and the result of the combination of different trends. The community of Sikhs started as the sect in Hinduism in time of Guru Nanak (1469 - 1539) but developed as a new religion under the leadership of his successors, known as the Gurus. Dates of main historical events of the Sikhs together with agricultural and New Year celebrations (Baisakhi, Diwali, Holi) became main festivals of the Sikh year. Gurpurbs or memorial days of the Sikh Gurus are also important part of the Sikh religious year. The matter is complicated by the activity of the Sikhs in diaspora. Recently Sikh religious authorities have introduced Sikh Nanakshahi calendar to create religious boundaries between the Sikhs and the Hindus. Indo-Canadian Sikh Pal Singh Purewal suggested mathematically correct Nanakshahi calendar based on tropical rather than sideral year. He suggested that this calendar is more correct than the North Indian calendar and the one different from that of the Hindus. His opponents claim that it is identical to Christian calendar. In 2003 this calendar was put in force. However, some Sikh festivals are still celebrated in old manner according to the old Vikram (Bikrami) North Indian calendar. Sikh communities in India and in the diaspora are divided now over the Nanakshahi calendar and days of gurpurbs.
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9

McCANN, GERARD. "Sikhs and the City: Sikh history and diasporic practice in Singapore." Modern Asian Studies 45, no. 6 (2011): 1465–98. http://dx.doi.org/10.1017/s0026749x11000138.

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AbstractThe historiography of South Asian diaspora in colonial Southeast Asia has overwhelmingly focused on numerically dominant South Indian labourers at the expense of the small, but important, North Indian communities, of which the Sikhs were the most visually conspicuous and politically important. This paper will analyse the creation of various Sikh communities in one critical territory in British Asia—Singapore, and chart the development of the island's increasingly unified Sikh community into the post-colonial period. The paper will scrutinize colonial economic roles and socio-cultural formation, whilst links of Singaporean Sikhs to Punjab and their place within the post-colonial Singaporean state will preoccupy the latter portion of the paper. It will argue that more complicated notions of division relative to the social norms of Punjab must be acknowledged in this region of Sikh diaspora and indeed others. The final sections will assess the remarkable success of local Sikhs in utilizing statist policies of ‘domesticating difference’ towards altered ‘community’ ends. Such attachment to the state and the discursive parity of Singapore's Sikhs with official values, moreover, stymied the appeal of transnational Sikh militant movements that gained momentum in the West in the 1980s. The result has been the assertion of ‘model minority’ status for Singapore's Sikhs and notably successful socialization into Singaporean society.
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10

Sabherwal, Sasha. "The Elasticity Of Caste In The Sikh Diaspora: Jat Cool and Caste Masculinities in the Pacific Northwest." Journal of Asian American Studies 27, no. 1 (2024): 91–114. http://dx.doi.org/10.1353/jaas.2024.a926985.

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Abstract: This article examines the transnational dimensions of caste and gender in the Punjabi Sikh diaspora of the Pacific Northwest. I explore how Jats (a landowning caste from Punjab, India) have positioned themselves at times as superior to Chamars (Punjabi Dalits or caste oppressed peoples) in the US-Canada borderland diaspora. Though Sikhism is a religion founded on anti-caste origins, the simultaneous repudiation of caste and celebration of Jat pride paradoxically illustrates structures of caste within the religion. The article unsettles the ways in which Jat men in the diaspora can be implicated in Jat pride and Jat cool: a social currency intertwined with popular culture and social media that reveals a particular caste masculinity. While not all Jats engage with Jat pride, and in fact many are involved in anti-caste praxis, it is important to situate the pervasiveness of these hierarchical ideologies within intra-Sikh communities to understand the permutations and stickiness of caste within the diaspora. I build on Asian American approaches to theorizing caste, youth cultures, and notions of “cool” to ultimately reveal how caste, rather than fixed or natural, is an elastic concept that is contingent upon how it is deployed within Sikh diasporic geographies and temporalities.
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