Journal articles: 'Sikh diaspora'

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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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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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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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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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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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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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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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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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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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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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Jakobsh, Doris R. "Offline Politics / Online Shaming: Honor Codes, Modes of Resistance, and Responses to Sikh Gurdwara Politics." Diaspora: A Journal of Transnational Studies 17, no. 2 (2014): 220–38. http://dx.doi.org/10.3138/diaspora.17.2.220.

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This article investigates notions of “shaming,” “resistance,” and “honor” within the Sikh community from an historical perspective and investigates the “online shaming” that of late has been taking place within a number of ethno-specific “online spaces.” It focuses on Sikhs’ and specifically Sikh youths’ contributions and responses. Gurdwara brawls that have taken place over contentious issues have been often filmed and posted on social networking sites; this article analyzes the “online shaming” that appears to be taking place during times of off-line conflict within gurdwaras in North America.

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Sangu, Vishal. "“Lost in Translation”: How Colonialism Shaped Modern Sikh Identity." Journal of the British Association for the Study of Religion (JBASR) 25 (September 13, 2023): 124. http://dx.doi.org/10.18792/jbasr.v25i0.68.

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This article traces the interactions and influence of colonialism on Sikh identity. The specific focus will be between 1870-1920, when Sikh identity was reforming under the Singh Sabha movements. Arguing the “World Religion” understanding of “Sikhism” is a de-political, private, and colonial construct. Focusing on decolonisation of thought and advocating the understanding of Sikhi as a religious-political (Miri/Piri), decolonial, lived identity. This is done through tracing colonial scholarship, Sikh scholarship, and theories and understandings in Religious Studies. Tracing how colonialism affects Sikh identity through primary research focusing on the effects of texts, translations, ideas, language, and understandings from the colonial era and the issues that has for the Sikh diaspora. Arguing the translations of Sikh scriptures by Ernest Trumpp (1877) was catastrophic for understanding Sikh identity. It argues the needed reaction to the defamatory comments made by Ernest Trumpp has led to the modern formation of “Sikhism” in line with the Protestant model of religion. This idea of “Sikhism” is detrimental to Sikh identity as it separates the boundaries between religion and the secular. This article advocates use of a vernacular approach to the study of religion to advocate for decolonisation of Religious Studies through qualitative methods of research, investigating the effects of colonial language and texts of Sikh scriptures has on the Sikh diaspora. Calling for a process of decolonisation through presenting the affects the colonial period has on Sikh religion.

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Nijhawan, Michael. "1984 and the Diasporic Politics of Aesthetics: Reconfigurations and New Constellations among Toronto’s Sikh Youth." Diaspora: A Journal of Transnational Studies 17, no. 2 (2014): 196–219. http://dx.doi.org/10.3138/diaspora.17.2.196.

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This article explores how Sikh youth in Toronto respond—through personal narratives and performative practices—to past events of violence associated with the Indian Army’s 1984 attack on the “Golden Temple” in Amritsar, as well as the anti-Sikh riots in Delhi, India. Arguably, the politics of representation around the “Punjab crisis” of 1984 have been considered crucial for conceptualizing Sikh diaspora formations. However, studying how young Sikh activists relate to these events today and redefine their own sense of diasporic citizenship a generation after the event allows us to challenge both the homogeneous framings of (religious) diaspora and the primary role attributed to trauma through which past injuries are narrated. I shall demonstrate that there is a discursive trope (or tendency) in youth accounts that, on the one hand, asserts an attachment to injury as well as the separatist and nationalist sentiments that have long been embodied in representations of 1984 and, on the other, points to identity formations yet to be defined within the context of emerging “transnational second generations.” Moreover, Sikh youth are engaged in increasingly diverse forms of social justice work and have different motivations for their participation. This research reveals involvement in an emerging grass roots movement that is globally tuned into broader social justice struggles, while maintaining local ties to place specific engagements and narratives.

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Sian, Katy Pal. "“Love Jihad”, “Forced” Conversion Narratives, and Interfaith Marriage in the Sikh Diaspora." Religions 12, no. 12 (2021): 1085. http://dx.doi.org/10.3390/rel12121085.

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This paper sets out to critically examine the “forced” conversion narrative circulating across the Sikh diaspora. The “forced” conversion narrative tells the story of Muslim men allegedly deceiving and tricking “vulnerable” Sikh females into Islam. The paper explores the parallels between the “forced” conversion narrative and the discourse on “love jihad” propagated by the ruling Bharatiya Janata Party (BJP), as well as drawing out its particularities within the Sikh community. The paper is informed by new empirical data generated by a series of qualitative interviews with Sikhs in the UK, US, and Canada, and captures the complexities and nuances of my respondents in their interpretations of, and challenges to, the “forced” conversions narrative. The paper adopts a decolonial Sikh studies theoretical framework to critically unpack the logics of the discourse. In doing so, it reveals a wider politics at play, centred upon the regulation of Sikh female bodies, fears of the preservation of community, and wider anxieties around interfaith marriage. These aspects come together to display Sikh Islamophobia, whereby the figure of the “predatory” Muslim male is represented as an existential threat to Sikh being.

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Falcone, Jessica. "Seeking Recognition: Patriotism, Power and Politics in Sikh American Discourse in the Immediate Aftermath of 9/11." Diaspora: A Journal of Transnational Studies 15, no. 1 (2006): 89–119. http://dx.doi.org/10.3138/diaspora.15.1.89.

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After the events of 9/11, Sikh Americans were victims of specifi c hate crimes and more generalized discrimination and distrust. This essay draws on participant observation and interviews conducted in the immediate aftermath of 9/11 with the Sikh community of the greater Washington, DC, area to examine the range of their responses to the pressures confronted by the community. It examines both the creativity and the anxiety surrounding the intersubjective efforts of Sikh communities to redefi ne together diasporic Sikh identity in the eyes of a hostile non-Sikh public; this was achieved through the actions undertaken by a joint committee of the leadership of gurdwaras and advocacy groups. Vigils, charity work (sewa), public meetings, and advertisements in support of the 9/11 victims and their families were signifi cant not only insofar as they professed American patriotism but also because the backstage planning for them made clear the depth of diversity and difference within the Sikh-American communities of the region. Joint action was achieved even as, in certain pockets of the Sikh-American community of Washington, DC, Khalistani American activists confl ated their patriotism for America with their patriotism for Khalistan by creating a discourse in which their two “homelands” were seen as simultaneously under attack by outside terrorists (Al Qaeda and the Indian state, respectively).

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Hutter, Manfred. "“Half Mandir and Half Gurdwara”: Three Local Hindu Communities in Manila, Jakarta, and Cologne." Numen 59, no. 4 (2012): 344–65. http://dx.doi.org/10.1163/156852712x641787.

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Abstract This article concentrates on the different forms of “Hinduism” practiced by diaspora communities in Manila, North Jakarta and Cologne. It is obvious that the temples of these communities differ from other Hindu Mandirs, as these communities not only share common ideas with Sikh people in the diasporic surroundings, but also partly “share” temples. Some historically based reasons for this practice are offered. Studying these three communities in a comparative perspective also offers material for further studies of diaspora issues within Hinduism.

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Sandhra, Sharanjit, Meena Hira, Manmit Singh, and Anita Lal. "Caste, Sikhi, and Undelivered Promises: Sikh Research Journal’s Interview of the Poetic Justice Foundation." Sikh Research Journal 8, no. 2 (2024): 5–23. http://dx.doi.org/10.62307/srj.v8i2.1.

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This is the edited transcription of an interview with Anita Lal, Meena Hira, Dr. Sharanjit Kaur Sandhra, and manmit singh by Drs. Harleen Kaur and prabhdeep singh kehal (Co-Lead Editors of SRJ) that took place on September 20, 2023. In this conversation, they reflect on caste and caste violence in Punjabi and Sikh spaces by exploring their collective journey towards advocating for caste abolition within the framework of Sikhi. The panelists map out the current movements against caste violence in the diaspora and offer insights based on their current and ongoing organizing efforts to confront the silence of caste in Sikh spaces. The panelists discuss how this issue is crucial because it addresses the persistent yet frequently unacknowledged problem of caste and caste violence within Punjabi and Sikh communities. The panelists believe it is vital to actively challenge and advocate for the abolition of caste discrimination, aligning with the principles of equality and justice in Sikhi. They emphasize the urgency of this discussion in the current context, recognizing a growing awareness and movement against caste violence, particularly in the diaspora. This moment offers a pivotal opportunity to confront these deep-rooted issues and foster a more inclusive and equitable community. The full recording of the interview is accessible through the following link.

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Singh, Jasjit. "Narratives in Action: Modelling the Types and Drivers of Sikh Activism in Diaspora." Religions 11, no. 10 (2020): 539. http://dx.doi.org/10.3390/rel11100539.

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Using data gathered for an investigation of “Sikh radicalisation in Britain”, in this article I develop a typology of different types of activism among Sikhs in diaspora based on an analysis of historic and contemporary media sources (newspapers, radio, television, online), academic literature, ethnographic fieldwork and a series of semi-structured interviews with self-identifying Sikh activists. I assess the reasons behind a variety of different incidents involving Sikh activists, how Sikh activists view the drivers of their activism and to what extent this activism can be regarded as being “religiously motivated”. I critique existing typologies of “religious activism” by developing a typology of Sikh activism which challenges the distinction often made between “religious” and “political” action. I argue that “religiously motivated actions” must be understood in conjunction with narratives, incidents and issues specific to particular religious traditions and that generic motivations for these actions cannot be applied across all religious traditions.

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Chakraborti, Tridib. "Sikh Diaspora in Japan , by Masako Azuma." Diaspora Studies 15, no. 3 (2022): 323–25. http://dx.doi.org/10.1163/09763457-bja10009.

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Tatla, Darshan Singh. "The Sikh Diaspora: The Search for Statehood." Nova Religio 8, no. 1 (2004): 115. http://dx.doi.org/10.1525/nr.2004.8.1.115a.

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Brack, Bruce La, and Darshan Singh Tatla. "The Sikh Diaspora: The Search for Statehood." Pacific Affairs 73, no. 4 (2000): 619. http://dx.doi.org/10.2307/2672477.

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Lee, Steven H., and Darshan Singh Tatla. "The Sikh Diaspora: The Search for Statehood." International Journal 55, no. 4 (2000): 675. http://dx.doi.org/10.2307/40203517.

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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/10.1353/dsp.0.0001.

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Sian, Katy P. "‘Forced’ conversions in the British Sikh diaspora." South Asian Popular Culture 9, no. 2 (2011): 115–30. http://dx.doi.org/10.1080/14746681003798060.

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Singh, Jaspal Kaur. "Negotiating Ambivalent Gender Spaces for Collective and Individual Empowerment: Sikh Women’s Life Writing in the Diaspora." Religions 10, no. 11 (2019): 598. http://dx.doi.org/10.3390/rel10110598.

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In order to examine gender and identity within Sikh literature and culture and to understand the construction of gender and the practice of Sikhi within the contemporary Sikh diaspora in the US, I analyze a selection from creative non-fiction pieces, variously termed essays, personal narrative, or life writing, in Meeta Kaur’s edited collection, Her Name is Kaur: Sikh American Women Write About Love, Courage, and Faith. Gender, understood as a social construct (Butler, among others), is almost always inconsistent and is related to religion, which, too, is a construct and is also almost always inconsistent in many ways. Therefore, my reading critically engages with the following questions regarding life writing through a postcolonial feminist and intersectional lens: What are lived religions and how are the practices, narratives, activities and performances of ‘being’ Sikh imagined differently in the diaspora as represent in my chosen essays? What are some of the tenets of Sikhism, viewed predominantly as patriarchal within dominant cultural spaces, and how do women resist or appropriate some of them to reconstruct their own ideas of being a Sikh? In Kaur’s collection of essays, there are elements of traditional autobiography, such as the construction of the individual self, along with the formation of communal identity, in the postcolonial life writing. I will critique four narrative in Kaur’s anthology as testimonies to bear witness and to uncover Sikh women’s hybrid cultural and religious practices as reimagined and practiced by the female Sikh writers.

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Sandhu, Jaswinder Singh, and Kamala Elizabeth Nayar. "STUDYING THE SIKH DIASPORA: FIRST-YEAR UNIVERSITY EXPERIENCE OF PUNJABI SIKH STUDENTS." Sikh Formations 4, no. 1 (2008): 33–46. http://dx.doi.org/10.1080/17448720802075421.

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Putri, Erita Riski, Dody S. Truna, and Alamsyah. "Diasporic Identity of Sikh Youth Among Jakarta's Multicultural Society." Sustainable Business and Society in Emerging Economies 5, no. 2 (2023): 77–86. http://dx.doi.org/10.26710/sbsee.v5i2.2637.

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Purpose: The presence of the Sikh religion in Indonesia, particularly in Jakarta, is a group of ethnic minorities among Jakarta's multicultural society. Recognizing Sikh followers is seen in their identity, which is distinguished by the use of 5K. In Jakarta, the young Sikh diaspora also creates communities to maintain their sense of identity. The Sikh diaspora must be able to maintain their identity discrimination in order to continue practicing the Sikh religion as taught by Guru Nanak Dev and the other nine Sikh Gurus. Methodology: the method used in this research is qualitative type by using literature study method and interviewing sources. Data from literature study are taken from books, journals, proceedings and articles related to history, traditions, religious activity and current issues related to Sikh religion, position and identity of Sikh youth in Indonesia, especially in the city of Jakarta. Findings: Sikhism faces several challenges and issues that may affect young people, including questions of identity, belonging and meaning, as do all faith communities. The use of social media and digital podcasts has certainly been effective in capturing the attention of Sikh youth, as has the building of a Sikh online community using the Gurdwara as the primary venue for delivering Sikh religious enrichment programmes for youth. Implications: The strategy for strengthening beliefs and self-identity in Sikh youth is to begin using social media with the goal of being easily accepted by Sikh youth in this digital era.

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Garha, Nachatter S., and Andreu Domingo I. Valls. "Sikh diaspora and Spain: migration, hypermobility and space." Diaspora Studies 10, no. 2 (2017): 193–216. http://dx.doi.org/10.1080/09739572.2017.1324385.

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Bochkovskaya, Anna V. "The Punjab Issue and the Sikh Diaspora: Calls for Secession in the XXI Century." Asia and Africa Today, no. 11 (2023): 32. http://dx.doi.org/10.31857/s032150750028610-3.

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The article discusses the role of Punjabi-Sikh diaspora in supporting and heating up secessionist ideas in contemporary India. In focus are specific features of the most visible non-governmental organizations based beyond South Asia, which advocate an idea of setting up an independent Khalistan state in the north-west of India (Punjab); activities of the “Sikhs for Justice” group aimed at launching the Khalistan Referendum / Referendum 2020; and 2022–2023 developments in Punjab related to the performance of Amritpal Singh Sandhu, a present-day “successor” of Jarnail Singh Bhindranwale (1947–1984) – a charismatic leader of the Sikh separatists in the late 1970s – early 1980s. Since the 1990s, the Punjab issue has cooled down, but the idea of establishing a sovereign Sikh state has not become a thing of the past. The Khalistan proponents and, in particular, Bhindranwale who was killed in the 1984 “Operation Bluestar” in Punjab, have been proclaimed martyrs for the Sikh faith. International pro-Khalistani groups have been using their images both for self-advertising and for destabilizing India in general and Punjab in particular.

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Santos-Fraile, Sandra. "The Sikh Gender Construction and Use of Agency in Spain: Negotiations and Identity (Re)Constructions in the Diaspora." Religions 11, no. 4 (2020): 179. http://dx.doi.org/10.3390/rel11040179.

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For decades, Sikhs have made the choice to migrate to the United Kingdom (UK), the United States of America (USA), or Canada, as these countries are held in high esteem by Sikh communities and appear to afford prestige in socio-cultural terms to those who settle in them. However, changes in border policies (among other considerations such as the greater difficulty of establishing themselves in other countries, the opening of borders by regularization processes in Spain, commercial business purposes, or political reasons) have compelled Sikh migrants to diversify their destinations, which now include many European countries, Spain among them. The first generation of Sikhs arrived in Spain as part of this search for new migratory routes, and there are now sizable Sikh communities settled in different parts of this country. All migrants need to follow a process of adaptation to their new living environment. Moreover, a novel living context may offer new possibilities for migrants to (re)negotiate old identities and create new ones, both at individual and collective levels. This article will explore a case study of a Sikh community in Barcelona to reflect on the forms in which Sikh men and women perceive, question, and manage their identity and their lives in this new migratory context in Spain. The present paper argues that adaptation to the new place implies identity negotiations that include the redefinition of gender roles, changes in the management of body and appearance, and, most particularly, the emergence of new forms of agency among young Sikh women. In addition, we argue that new forms of female agency are made possible not only by the opportunities offered by the new context, but also emerge as a reaction against the many pressures experienced by the young women and exerted by their male counterparts in Sikh communities, as the latter push against the loss of traditional values.

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Singh, Gurharpal. "A Victim Diaspora? The Case of the Sikhs." Diaspora: A Journal of Transnational Studies 8, no. 3 (1999): 293–307. http://dx.doi.org/10.3138/diaspora.8.3.293.

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Since the fateful events of June 1984, when the Indian army entered the Golden Temple in Amritsar, the Sikhs’ holiest shrine, the activities of the Sikh diaspora have attracted considerable academic attention. The fortunes of this vibrant community have become a major transnational irritant to Western states, linking the complex, and often interminable, politics of the homeland with ethnic and social concerns in the United States, Canada, Europe, and Australasia. This volume by Tatla is the first serious effort to study the subject, and it has emerged from the Transnational Communities Programme at the University of Oxford, which is sponsored by the Economic and Social Science Research Council of the United Kingdom.

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Khamisa, Zabeen. "Disruptive Garb: Gender Production and Millennial Sikh Fashion Enterprises in Canada." Religions 11, no. 4 (2020): 160. http://dx.doi.org/10.3390/rel11040160.

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Several North American Sikh millennials are creating online values-based fashion enterprises that seek to encourage creative expression, self-determined representation, gender equality, and ethical purchasing, while steeped in the free market economy. Exploring the innovative ways young Sikhs of the diaspora express their values and moral positions in the socio-economic sphere, one finds many fashionistas, artists, and activists who are committed to making Sikh dress accessible and acceptable in the fashion industry. Referred to as “Sikh chic”, the five outwards signs of the Khalsa Sikh—the “5 ks”—are frequently used as central motifs for these businesses (Reddy 2016). At the same time, many young Sikh fashion entrepreneurs are designing these items referencing contemporary style and social trends, from zero-waste bamboo kangas to hipster stylized turbans. Young Sikh women are challenging mainstream representations of a masculine Sikh identity by creating designs dedicated to celebrating Khalsa Sikh females. Drawing on data collected through digital and in-person ethnographic research including one-on-one interviews, participant observation, and social media, as well as fashion magazines and newsprint, I explore the complexities of this phenomenon as demonstrated by two Canadian-based Sikh fashion brands, Kundan Paaras and TrendySingh, and one Canadian-based Sikh female artist, Jasmin Kaur.

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Tiramani, Thea. "Sikh Religious Music in a Migrating Context: The Role of Media." European Journal of Musicology 20, no. 1 (2022): 269–90. http://dx.doi.org/10.5450/ejm.20.1.2021.269.

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The aim of this article is to provide an initial study of the relationship between music and media in the Sikh communities in migration. It is easy to notice the great connection between Sikhs all over the world and the homeland: social media, television, Internet, and web radio greatly help Sikhs to create networks and to preserve a strong religious identity. Technologies also allow musical tendencies from India to be gathered and reproduced in the migratory context. Music is a fundamental aspect in the Sikh religion: it is necessary for the religious rites, but also takes on a dominant role in cultural transmission. Based on field research conducted in Sikhs communities in Northern Italy, this article offers practical and concrete examples of how social media and Internet are employed by musicians in the construction and definition of a musical Sikh identity abroad. This can help to develop a more comprehensive view of the music functions in such a complex diaspora community.

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Shah, Kriti M. "Attempted Revival of the Khalistan Movement Abroad: Challenges to Indian Diplomacy." Indian Foreign Affairs Journal 17, no. 1-2 (2023): 75–87. http://dx.doi.org/10.32381/ifaj.2022.17.1-2.6.

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The paper looks at the Khalistan movement, amidst the recent hunt and arrest of radical preacher Amritpal Singh. It studies how the movement has changed since the campaign for a sovereign Sikh state went global in the 1970s; and what the demand for Khalistan entails today. It studies the role the Sikh diaspora in the United Kingdom, Canada, Australia and the United States has played; and how recent events, particularly, protests at Indian High Commissions in these countries reflects the ambivalence of India’s ‘allies’ towards the separatists. The paper argues that while the nature of the threat posed by Khalistani separatists is much milder today than it was decades ago, the challenge for the Indian government will be the influence of the Sikh diaspora on foreign politicians and New Delhi’s ability to discredit the movement abroad.

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Panyamanee, Pittikorn. "Heterogenising the Indian Hindu Diaspora in Thailand." Diaspora Studies 15, no. 1 (2022): 1–24. http://dx.doi.org/10.1163/09763457-20220001.

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Abstract The Indian diaspora is a diverse community of migrants who live dispersed around the globe. This includes the situation of Indian emigration to Thailand, which has been ongoing for hundreds of years. Several scholars in Indian Diaspora Studies have previously contributed to an understanding of the different social groups of the heterogenous Indian diaspora in terms of ethnicities, religions, periods of migration, and social and political consciousness. However, Indian Diaspora Studies in Thailand undertaken by Thai scholars over the past decade have only focused on the Siamese Brahmin and the Thai-Indian Sikh and Muslim diaspora in Thailand, and have tended to view Hindu immigrants to Thailand as a homogeneous group. Their contribution is constrained by considering migrants only through the lens of ethnicity, and dualistically conceptualising ethnic boundaries between Indianness and Thainess as a result. This paper, in conversation with previous scholarship, applies the notion of heterogeneity to understand the complexity of the Indian Hindu diaspora in contemporary Thai societies. This article, based on case studies in the Chiang Mai province, asserts that the Thai-Indian Hindu diaspora consists of heterogeneous groups that utilise multi-ethnic-religious identities as cultural strategies to establish their self-identification. Therefore, the Indian Hindu diaspora in Thai society is associated with the (re)formation and recombination of traditional and modern diasporic types of consciousness, reflecting the complexity of the Indian Hindu diaspora in Thailand today.

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Singh, Tejash Kumar. "Prasanthi Ganapathy Ram. Nine Yard Sarees: A Short Story Cycle. Singapore: Ethos." Southeast Asian Review of English 61, no. 1 (2024): 273–77. http://dx.doi.org/10.22452/sare.vol61no1.20.

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Precious little has been written on the Singaporean Indian diasporic life from a literary perspective. Writers such as Balli Kaur Jaswal have covered the Punjabi-Sikh diaspora, gleaning greater insights into the realities of a minority within a minority. Prasanthi Ganapathy Ram's Nine Yard Sarees adds onto this growing corpus by covering a multigenerational Tamil Brahmin family’s life, especially focusing upon the narratives and perspectives of Indian women across different time periods and spaces. Written across 1950 to 2019, Ram's short stories encapsulate the lived realities of nine women as they travel globally. Salient themes revolving the various Indian female perspectives are portrayed, such as migration and displacement, across others. Weaving together their interlinked stories in a richer portrayal of diaspora, Ram's strength lies primarily in her capturing of the nuances and complexities surrounding each female's perspective. Hence, her writing functions as a form of resistance against seeing the lived realities of females within the Indian diaspora in Singapore as a comfortable, homogeneous whole.

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Gächter, Othmar. "Hawley, Michael (ed.): Sikh Diaspora. Theory, Agency, and Experience." Anthropos 109, no. 2 (2014): 692–94. http://dx.doi.org/10.5771/0257-9774-2014-2-692.

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Judge, Paramjit S. "Book Review: The Sikh Diaspora. The Search for Statehood." International Migration Review 35, no. 2 (2001): 622–24. http://dx.doi.org/10.1111/j.1747-7379.2001.tb00032.xn.

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Johnston, Hugh, N. Gerald Barrier, and Verne A. Dusenbery. "The Sikh Diaspora: Migration and the Experience Beyond Punjab." Pacific Affairs 64, no. 1 (1991): 122. http://dx.doi.org/10.2307/2760390.

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Barrier, N. G. "Trauma and memory within the Sikh diaspora: Internet dialogue." Sikh Formations 2, no. 1 (2006): 33–56. http://dx.doi.org/10.1080/17448720600779836.

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Krishnan, Parameswara. "Book Review: The Sikh Diaspora: The Search for Statehood." Asian and Pacific Migration Journal 9, no. 2 (2000): 237–42. http://dx.doi.org/10.1177/011719680000900208.

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Talbot, Ian. "Tony Ballantyne.Between Colonialism and Diaspora: Sikh Cultural Formations in an Imperial World.:Between Colonialism and Diaspora: Sikh Cultural Formations in an Imperial World." American Historical Review 113, no. 3 (2008): 799–800. http://dx.doi.org/10.1086/ahr.113.3.799.

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Warren, Anjana. "Thai-Sikh diaspora and identity: participation of Sikh students in the extracurricular activities at the university." South Asian Diaspora 11, no. 1 (2018): 17–31. http://dx.doi.org/10.1080/19438192.2018.1464705.

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Shackle, Christopher. "Repackaging the ineffable: changing styles of Sikh scriptural commentary." Bulletin of the School of Oriental and African Studies 71, no. 2 (2008): 255–77. http://dx.doi.org/10.1017/s0041977x08000530.

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AbstractThe special importance of the Ādi Granth as the defining scripture of the Sikhs has encouraged the production of commentaries whose language and approach reflect changing understandings of the Gurus' teachings over the last four centuries. The oral style of the earlier commentaries which typically demonstrate a catholic inclusiveness towards the wider Indic tradition came largely to be replaced in the twentieth century by the more exclusive approach of Sikh reformist commentators, in part aroused by the dismissive attitudes of the first English translation by Trumpp. Continuing to shape most modern understandings of the scripture, these highly organized commentaries composed in the new idiom of Modern Standard Panjabi are only now beginning to be challenged by new styles of exegesis being pioneered in the Sikh diaspora.

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Saint-Blancat, Chantal. "Darshan Singh Tatla, The Sikh Diaspora : The Search for Statehood." Archives de sciences sociales des religions, no. 116 (October 2, 2001): 93–156. http://dx.doi.org/10.4000/assr.514.

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Roy, Anjali Gera. "Sikh Diaspora Philanthropy in Punjab: Global Giving for Local Good." South Asian Diaspora 3, no. 2 (2011): 234–36. http://dx.doi.org/10.1080/19438192.2011.579462.

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Jacobsen, Knut A. "Sikh Diaspora: theory, agency, and experience, edited by Michael Hawley." Sikh Formations 12, no. 1 (2016): 111–13. http://dx.doi.org/10.1080/17448727.2016.1171658.

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Garha, Nachatter Singh. "Masculinity in the Sikh Community in Italy and Spain: Expectations and Challenges." Religions 11, no. 2 (2020): 76. http://dx.doi.org/10.3390/rel11020076.

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Since the 1990s, the Sikh community in India has entered a phase of considerable socioeconomic and demographic transformation that is caused by the large-scale practice of female feticide, the spread of higher education among women, and the mass emigration of unskilled men to the Western countries. These changes have a great impact on the traditional configuration of gender roles and disrupt the construction of masculinity in the Sikh community in India and in the diaspora. Based on ethnographic observations and 64 in-depth interviews with Sikh immigrants in Spain (26) and Italy (22) and their relatives in India (16), this paper first explores the expectations of masculinity in the Sikh community in Italy and Spain; and second, analyses the challenges that are imposed by the socioeconomic and demographic transformation in the Indian Sikh community and the social environment in the host countries on the construction of masculinity in the Sikh community in both countries.

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Bonotto, Riccardo. "The History and Current Position of the Afghanistan’s Sikh Community." Iran and the Caucasus 25, no. 2 (2021): 154–67. http://dx.doi.org/10.1163/1573384x-20210205.

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The Sikhs in Afghanistan are the descendants of one of the non-Muslim communities that have lived in Afghanistan for centuries. Threatened by political insecurity, terrorist attacks and economic problems that have marked the country for several decades, they began in the 1980s a migratory process that has not stopped since then and has considerably reduced their number today. In this article, I will first present the social and historical origins of the Sikh community in Afghanistan, as well as some aspects that can help us to differentiate them from the international Sikh community. We will then see how the Afghan legislation and different versions of the constitution have addressed non-Muslims in general and the Sikh community in particular since the 1920s. Today, Afghan electoral law saves seats for non-Muslim communities’ representatives (Sikhs and Hindus) in parliament. To conclude, we will see how the diaspora of Afghan Sikhs is organized, by exploring the countries where they have been present for four decades and where we can find members of the second or the third generation, as well as countries like France where their presence is much more recent and is still in the integration phase within the host society.

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Gupta, Monika. "Sikh women diaspora in the United Kingdom: redefining identity and empowerment." Sikh Formations 17, no. 4 (2021): 468–87. http://dx.doi.org/10.1080/17448727.2021.2010962.

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Journal articles on the topic 'Sikh diaspora'

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