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Journal articles on the topic 'Sikh diaspora'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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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 stimulate

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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

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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,

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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

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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 f

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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

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11

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 Americ

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12

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 aff

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13

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 bot

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14

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,

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15

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

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16

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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17

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 t

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18

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 “

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19

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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20

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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21

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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22

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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23

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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24

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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25

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

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26

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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27

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

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28

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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29

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 (1947–19

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30

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 i

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31

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 Program

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32

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

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33

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

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34

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 threa

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35

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

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36

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 a

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37

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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40

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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41

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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42

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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43

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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44

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 shap

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45

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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46

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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47

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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48

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

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49

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 t

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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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