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Academic literature on the topic 'Sikhisme'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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Journal articles on the topic "Sikhisme"

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Esha, Muhammad In'am. "AGAMA SIKH DI INDIA: Sejarah Kemunculan, Ajaran dan Aktivitas Sosial-Politik." El-HARAKAH (TERAKREDITASI) 8, no. 1 (December 8, 2008): 83. http://dx.doi.org/10.18860/el.v8i1.4615.

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<p>The paper examines the Sikhism on its history, doctrines, and political activities. The Sikhism was founded by Guru Nanak whose ideology was initially closed to Islam and further moved to Hindu. However, the political conflict in India between Hindu and Islam is as one strong reason to make eclecticism. Therefore, the doctrines of Sikhism were taken from Islam on one side and Hindu on another side. It results in the Sikhism as a dualistic doctrine in its concept on God, human beings and nature. The Sikhism was involved conflict in India's society when the leader of Sikhism dragged in the political sphere. In the beginning it tried to mediate the conflict between Islam and Hindu. However, it turned to be a trigger into triangle conflict, The Sikh, Islam and Hindu. It becomes obvious that religion is not immune from political conflict, as politics can also become the conflict trigger among religions.</p><p> </p><p>Makalah ini mengkaji Sikhisme mengenai sejarah, doktrin, dan aktivitas politiknya. Sikhisme didirikan oleh Guru Nanak yang ideologinya awalnya tertutup bagi Islam dan selanjutnya beralih ke Hindu. Namun, konflik politik di India antara Hindu dan Islam adalah salah satu alasan kuat untuk membuat eklektisisme. Oleh karena itu, doktrin Sikhisme diambil dari Islam di satu sisi dan Hindu di sisi lain. Ini menghasilkan Sikhisme sebagai doktrin dualistik dalam konsepnya tentang Tuhan, manusia dan alam. Sikhisme terlibat konflik di masyarakat India ketika pemimpin Sikhisme menyeret dalam ranah politik. Pada awalnya ia berusaha menengahi konflik antara Islam dan Hindu. Namun, hal itu berubah menjadi pemicu konflik segitiga, Sikh, Islam dan Hindu. Menjadi jelas bahwa agama tidak kebal dari konflik politik, karena politik juga bisa menjadi pemicu konflik antar agama.</p>

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Ilkjær, Helene. "Om sikhisme." Religion i Danmark 4, no. 1 (April 1, 2012): 105–10. http://dx.doi.org/10.7146/rid.v4i1.23596.

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Sikherne er for mange associeret med billeder af en farvestrålende turban og et langt skæg. Denne artikel vil forsøge i korte træk at give noget baggrundsviden om sikherne i Danmark samt om religionen sikhisme, som ofte bliver betegnet som verdens femte største religion (målt på antal troende). Artiklen er baseret på flere års forskning om sikhisme og et længerevarende feltarbejde blandt sikherne i Danmark, særligt i deres gurdwara(sikh tempel) i Vanløse.

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Fibiger, Marianne Qvortrup. "Hinduisme og sikhisme 2010-2020." Religion i Danmark 10, no. 1 (February 24, 2021): 27–34. http://dx.doi.org/10.7146/rid.v10i1.125191.

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Matringe, Denis. "Le sikhisme en sa diversité : à propos de trois ouvrages récents." Archives de sciences sociales des religions, no. 168 (December 31, 2014): 29–41. http://dx.doi.org/10.4000/assr.26276.

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Matringe, Denis. "Histoire du sikhisme et littérature panjabie : Rana Surat Singh de Bhai Vir Singh." Revue de l'histoire des religions 213, no. 1 (1996): 39–73. http://dx.doi.org/10.3406/rhr.1996.1235.

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Matringe, Denis. "L’histoire des sikhs et du sikhisme revisitée : à propos de quatre ouvrages récents." Archives de sciences sociales des religions, no. 164 (December 30, 2013): 95–101. http://dx.doi.org/10.4000/assr.25420.

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Aritonang, Arthur. "Book Review: Intisari Agama-Agama Sedunia: Sebuah Ringkasan tentang 13 Agama Besar di Dunia." PASCA: Jurnal Teologi dan Pendidikan Agama Kristen 18, no. 2 (November 30, 2022): 225–30. http://dx.doi.org/10.46494/psc.v18i2.214.

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Buku ini ditulis oleh Hali, Ph.D yang merupakan dosen tetap di STT Aletheia. Buku ini dituliskan karena adanya pengalaman dari penulis yang pada waktu itu dipercayakan mengampu mata kuliah pendidikan agama-agama se-dunia di Universitas Pelita Harapan, ketika ia menyelidiki literatur mengenai buku agama-agama, ia menemukan buku-buku yang isinya terlalu sederhana tetapi ada juga buku-buku yang membahas terlalu dalam. Hali berkerinduan untuk menuliskan buku yang nantinya dapat memudahkan bagi pembaca umum yang rindu untuk mempelajari agama-agama yang isi penyajiannya masuk kepada butir-butir terpenting mengenai sejarah berdirinya agama beserta dengan pokok ajarannya. Adapun batasan agama yang dikaji dalam buku ini antara lain: Buddha, Hindu, Islam, Jainisme, Konfusianisme, Kristen, Manikheisme, Sikhisme, Shinto, Taoisme, Yudaisme, Zoroaster, dan Bahai. Selanjutnya, pada bagian sistematika penulisan, pertama pelapor akan menyajikan garis besarnya saja dari setiap bab lalu kesimpulan, sedangkan bagian kedua berisikan sebuah analisis kritis terhadap buku ini.

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Moustafa, Ahmed El safy. "" Les aspects spirituels de l'Islam et du Sikhisme d’après « Le voyage de Théo » de Catherine Clément"." مجلة کلیة الآداب و العلوم الإنسانیة جامعة قناة السویس 5, no. 41 (June 1, 2022): 65–113. http://dx.doi.org/10.21608/jfhsc.2022.254364.

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Najamudin, Najamudin. "The consequences of increasing assertiveness of trans-national religious communities for international relations." Indonesian Journal of Islam and Muslim Societies 2, no. 2 (December 1, 2012): 165. http://dx.doi.org/10.18326/ijims.v2i2.165-190.

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The transnational communities, or in other terms, the migrant communities whowent to the US and the UK, or to any other European states had strong belief intheir religion in which they might not be contaminated by the secular ideology inthe Western countries. In this respect, the phenomenology of religion in internationalrelations is a relatively new and surprising. Accordingly, this paper aims atinvestigating the implications of the emergence of trans-national religious groupsfor international relations. The paper will argue that the rise of trans-nationalreligious groups has produced a profound impact on international relations. Thefactors that influenced this transformation in international relations is the contemporaryprocesses of globalization which scholars argue, are pivotal to bringingreligion to the centre stage of international relations. In order to deepen theunderstanding of this process, two case scenarios will be analyzed, namely, theSikh Diasporas and the imagined Islamic community, the umma. In this paper, ithas been argued that the rise of trans-national religious actors may affect statesovereignty in one way or another. Under secular ideology, the role of religion ismarginalized from the public sphere, in particular, the domain of politics and religion is being obviously separated. This separation, according to both groups,is problematic. It is therefore, the emergence of Islamic and Sikh communities isconsidered by some liberal democratic countries like India as a peril to its statesovereignty. In Islamic doctrines, the Muslims hold a principle in din wa dawla,the unity of state and religion, while in Sikhism, the Sikhs have to trust miri andpiri, the unification of religious and political institution.Masyarakat transnasional atau dalam terma lain disebut juga sebagai masyarakatmigran yang menetap di Amerika dan Inggris, atau ke negara-negara Eropalainnya memiliki keyakinan yang kuat terhadap agama mereka dan tidakterkontaminasi oleh ideologi sekuler Barat. Pada konteks ini, fenomenologi agamadalam perspektif hubungan internasional merupakan kajian baru dan menarikuntuk dibahas. Berdasarkan hal tersebut, makalah ini bertujuan untuk menyelidikiimplikasi dari munculnya kelompok trans-nasional tersebut terhadap kajianhubungan internasional. Makalah ini berasumsi bahwa munculnya kelompok sosialkeagamaan yang bersifat trans-nasional berdampak besar terhadap hubunganinternasional. Faktor-faktor yang mempengaruhi perubahan ini adalah prosesglobalisasi yang menarik agama ke dalam pola hubungan internasional. Untuklebih jelasnya, dua skenario kasus akan dianalisis, yaitu Diaspora Sikh dan konsepsi‘keummatan’ dalam Islam. Dalam pembahasan makalah ini, didapati bahwamunculnya kelompok masyarakat trans-nasional dapat mengancam kedaulatansuatu negara dalam berbagai bentuknya. Dalam ideologi sekuler, peran agamatermarjinalkan dari ruang publik, khususnya ranah politik. Pemisahan ini, menurutkedua kelompok tersebut, memiliki sejumlah permasalahan. Oleh karena itu,munculnya masyarakat transnasional Islam dan Sikh dianggap oleh beberapanegara demokrasi liberal seperti India sebagai ancaman bagi kedaulatan negara.Dalam perspektif Islam, prinsip din wa dawlah merupakan konsepsi kesatuannegara dan agama, sementara dalam ajaran Sikhisme, doktrin miri piri, merupakankonsepsi penyatuan lembaga keagamaan dan politik.

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Jacobsen, Knut A. "Sikhism." Sikh Formations 13, no. 1-2 (December 6, 2016): 139–42. http://dx.doi.org/10.1080/17448727.2016.1245556.

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Dissertations / Theses on the topic "Sikhisme"

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Singeot, Marie-Claire. "Les renonçants Udasin : l'ashram de Mauni Baba et ses territoires." Paris, INALCO, 2005. http://www.theses.fr/2005INAL0014.

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Das, Sunil Kumar Chatterji Suniti Kumar. "Śrī Caitanya and Guru Nānak : a comparative study of Vaiṣṇavism and Sikhism /." Calcutta : Rabindra Bharati university, 1985. http://catalogue.bnf.fr/ark:/12148/cb361937404.

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Morency, Marc-André. "Le Khalsa à Montréal : Hétérogénéité d'une diaspora et processus ethniques dans la communauté sikhe montréalaise." Thesis, Université Laval, 2014. http://www.theses.ulaval.ca/2014/30545/30545.pdf.

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Suivant un terrain ethnographique mené à l’été 2012 ainsi qu'une phase exploratoire pendant le baccalauréat en anthropologie, ce mémoire a pour tâche d'investiguer la diaspora sikhe montréalaise de l'intérieur. Des entretiens semi-dirigés avec différents acteurs sikhs et des observations dans les gurdwaras m'ont permis de constater les disjonctions intra-communautaires. À cet effet, je questionne l’utilisation des notions de diaspora et d’ethnicité à des fins essentiellement inclusives. J'ai noté chez les Sikhs des divergences d'opinions notables sur la relation à la « mère-partie », le Punjab, et sur le mouvement nationaliste Khalistani. Par ailleurs, l'autorité religieuse portée par les Sikhs amritdharis les mésententes politico-religieuses divisant les temples seront soulignées. En contrepartie, j'ai constaté qu'en diaspora, le poids du nid familial, des institutions, des symboles et de l'histoire mythifiée propre au sikhisme engendrent une cohésion ethnique particulière.
Following an exploratory phase during my undergraduate studies in anthropology, and an ethnographic fieldwork conducted in summer of 2012, this dissertation investigates the Montréal Sikh diaspora from the inside. Semi-structured interviews and observations in different gurdwaras (temples) led me to see internal disjunctures in the community. To explain these, I investigate the use of diaspora and ethnicity as inclusive notions. I find among the Sikhs subjects several interpretations of the Punjab "homeland", and opposing views concerning the Khalistani nationalist movement. Moreover, religious authority carried by amritdhari Sikhs and politico-religious divisions between multiple gurdwaras are being paid special attention. Concurrently, I suggest that in the Montréal Sikh diaspora, the weight of family, institutions, symbols and mythical history related to the religion produce a particularly solid ethnic cohesion.

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Horowitz, Mark. "(Dis)continuity between Sikhism and Islam : the development of hukam across religions." [Tampa, Fla.] : University of South Florida, 2007. http://purl.fcla.edu/usf/dc/et/SFE0002130.

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Singh, Jasjit. "Keeping the faith : the transmission of Sikhism among young British Sikhs (18-30)." Thesis, University of Leeds, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.590291.

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This thesis contributes to international research on the identities of a significant diasporic religious minority, the Sikhs. My study investigates the transmission of Sikhism among an under-researched age group, young adults between the ages of 18 and 30, and develops a framework for analysing the production and reproduction of religion in a British diasporic community. It examines the reasons and processes behind the growth of religious transmission events organized by and for young Sikhs such as youth camps and university Sikh societies and considers these in the context of both traditional and contemporary transmission methods, looking particularly at the role of families, religious institutions and the internet. The age group being studied is that of 'emerging adulthood', a phase of life which has emerged in modern industrial societies in the years between adolescence and marriage, during which many young Sikhs now have the time and space to examine their tradition on their own terms. As most studies of religious transmission have focused on members of western majority communities, the central question of this study is how transmission processes impact on young British-born members of a diasporic community, particularly one with such an often distinct external identity. To what extent are they influenced by migration, ethnicity and minority status? And, situated as they are in western modernity, how far do British Sikh emerging adults experience a 'turn to the self and manage individual authority whilst also sustaining membership of a religious community?

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Luis, Francisco José. "Discourse, praxis and identity in pre-reformist Sikhism : a study of the Nirmala order." Thesis, SOAS, University of London, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.587520.

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Takhar, Opinderjit Kaur. "Sikh groups in Britain and their implications for criteria related to Sikh identity." Thesis, University of South Wales, 2001. https://pure.southwales.ac.uk/en/studentthesis/sikh-groups-in-britain-and-their-implications-for-criteria-related-to-sikh-identity(25232d84-48de-4227-bee1-d0cb6c2394f5).html.

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This thesis examines Sikh groups in Britain and the implications these have for criteria related to the issue of Sikh identity. Five groups have been selected. They are: the Guru Nanak Nishkam Sewak Jama; the Namdharis; the Ravidasls; the Valmikis; and the Sikh Dharma of the Western Hemisphere, which is also frequently associated with the Healthy, Happy, Holy Organization (3HO). The thesis begins with a historical analysis of Sikhism, to discover what it meant to be a Sikh in the days of the founder of the faith, Guru Nanak, and during the time of the successive Gurus. Political and social issues related to the development of Sikhism and emerging Sikh identity are examined also at the outset. Each group has its own unique contribution to make towards highlighting certain indicators and inhibitors of a Sikh identity. Thus, an important part of the present thesis is to examine the beliefs and practices of each group in order to assess its contribution towards a Sikh identity. Each group has unique leaders and founders; it is interesting, therefore, to see what implications the leaders' backgrounds and teachings have on the ethos of the group studied. The present thesis has aimed to highlight the implications of five groups ~ who have in the present and/or in the past have Sikh connections ~ on issues related to Sikh identity. This has been undertaken by continuous reference to four fundamental questions. A thematic approach was adopted for concluding the thesis. Each of the themes arose as significant factors developed throughout the research. The themes illustrate areas that are responsible for the promotion, as well as the hindering, of a uniform Sikh identity among the groups. The five themes that emerged were: (1) The concept of Guru in Sikhism; (2) Leaders and founders; (3) The role of the Rehat Maryada in relation to Sikh identity; (4) Caste and the Panth; (5) The issue of Sikh identity in relation to Punjabi ethnicity. The present research has shown that there are no overall dominant criteria with which to assess the Sikh identity of the Sikh community as a whole. Thus, contrary, to prevalent views about the Sikhs, there are many different "types" of Sikhs present today. I have suggested a federal identity of the Sikh community as a whole. This implies a unity of Sikhs worldwide but independence in the interpretation of Sikhism for the different groups. A federal identity might mean one or two core beliefs such as the acceptance of the Sikh Gurus' teachings and belief in the Sikh Absolute -- but, further than that, it is up to the individual group to express its unique beliefs and practices.

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Jagpal, Sarjeet Singh. "An oral history of the Sikhs in British Columbia, 1920-1947." Thesis, University of British Columbia, 1991. http://hdl.handle.net/2429/31522.

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This thesis recognizes the value of using a variety of perspectives to study the history of an ethnic minority group. The history of some groups is lacking in insider perspectives. I have attempted to add balance to the existing accounts by using an oral history approach to describe the experiences of the Sikhs living in British Columbia from 1920-1947. I am an insider, a Sikh whose grandfather was one of the original pioneers who came in the first wave of immigration in the 1904-1908 time period. These people are no longer with us, but some of their wives and children are still available to share their history with future generations. I interviewed and recorded 24 individual histories. From these I have formed a composite picture of the Sikh community in British Columbia from 1920-1947. Beginning with descriptions of social, political and cultural conditions in India and Canada at the time of arrival, we follow them through the important stages of their lives in their adopted land. They describe the journey over, settling in, adaptations, work, social life, the fight for rights, and the role of their temple and religion. We see the events and circumstances that eventually led to the Sikhs being able to call Canada their home. The many photographs, letters and documents give further insights into the lives of this distinctive group of Canadians.
Education, Faculty of
Educational Studies (EDST), Department of
Graduate

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Randhawa, Amanda. "Being Punjabi Sikh in Chennai: Women's Everyday Religion in an Internal Indian Diaspora." The Ohio State University, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=osu1555660281989779.

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Hermand, Xavier. "Transformer la matière et négocier les cultes : les groupes de l'artisanat du Nangarhār (Afghanistan)." Thesis, Paris, EHESS, 2019. http://www.theses.fr/2019EHES0071.

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Après une enquête menée auprès des groupes d'artisans de la ville de Jalālābād et desrecherches historiques sur les changements sociaux des régions de l'est de l'Afghanistan, je décris comment ces professionnels qui étaient autrefois jugés marginaux parce qu'ilsmanipulent la matière, parviennent depuis peu, par ce même moyen, à acquérir de l'influence. Ceux qui transforment les matières et produisent des objets à partir des métaux, du bois, des tissus, de la terre, des peaux d'animaux, descendent de spécialistes de villages et de nomades qui étaient tenus par l'endettement au service de marchands ou de chefs fonciers. Avec la transmission aux enfants des dettes et des savoir-faire, les spécialisations étaient conservées entre proches limitant la mobilité sociale. Une succession de crises au cours de la deuxième moitié du XXème siècle obligea la population du Nangarhār à fuir et parfois émigrer. Plus tard, les artisans sont revenus se concentrer à Jalālābād pour constituer, au sein des métiers qui ont survécu, des cartels familiaux. L'évolution des rapports d'échange, la diffusion de la monnaie, l'accès à une clientèle plus large, ont permis à quelques-uns de devenir plus indépendants et à introduire de nouvelles façons de travailler. Selon les filières, certains ont monté de petites usines et repris la maîtrise sur des étapes clés de la transformation des matières, d'autres privilégient les fabrications à fortes plus-values, acquièrent des monopoles dans la distribution ou encore, délèguent les tâches les plus pénibles à un personnel extérieur.En dépit d'une absence chronique d'électricité, les artisans de cette ville, dont l'essentiel de la main d'oeuvre est composée de proches parents, réussissent à proposer des objets de très bonne qualité à faible coût, une situation qui leur permet de gagner en influence. Peu auparavant, ces artisans connaissaient une situation très différente. L'absence de références généalogiques empêchait qu'ils soient acceptés comme musulmans et, si leur économie dépendait, comme d'autres acteurs du Nangarhār, d'institutions non-musulmanes, leurs activités (extraction, échange, manipulation, transformation ou, destruction des matières) étaient jugées avec méfiance par les représentants religieux. L'implication, au siècle dernier, d'un homme d'affaire et chef religieux auprès des professionnels entraîna un changement des rapports économiques mais aussi aux rites de l'Islam. Tous les artisans prétendent aujourd'hui suivre les préceptes de cette religion
After conducting a survey among artisans' groups in the city of Jalālābād, and historicalresearch about social changes in the eastern regions of Afghanistan, I describe how theseprofessionals which used to be deconsidered because of their involvement in material process, are succeeding today, through the same mean, to gain some influence. The people who are transforming metal, wood, textiles, earth, hides and skins, and produce objects from these materials, are descendants of village specialists and nomads. Usually working at the service of merchants and landowners, they were compelled to pay back or transmit their debts, as well as their competences, to their children. This contributed to maintain specialisations among kins and did limit social mobility. A succession of crisis in the second half of the XXth century forced the population of Nangarhār to emigrate before coming back and gather in Jalālābād and constitute family trusts among the profession that survived. The evolution of market relations, the diffusion of material money and access to many more costumers, offer them some independance and help them in introducing new working methods. According to their field, some are investing in bigger workshops in order to take back the control of several stages in the transformation process, others choose to specialize in capital gain production, monopolize the distribution markets or, hire personal from new comers to delegate the difficult tasks. Despite a regular absence of electrical energy, the employment of a very skilled workforce composed of kins, allow them today to get some influence and compete with networks of industrial producers from neighbouring countries. Few years ago, the artisans did had a very different experience. They were lacking genealogical references or credences to become accepted as Muslims and, as others economic actors, they depended on non-muslim institutions for their activities (extraction, trade, manipulation, transformation, or destruction of materials) were considered mistrust by the religious representants. During the previous century, the implication of a religious chief involved in business beside the professionnals contributed to the evolution of economic relations but also to the rites attached the islamic faith. All the artisans now claim to follow the precept of the muslim creed

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Books on the topic "Sikhisme"

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Dilagīra, Harajindara Siṅgha. The Sikh reference book. Edmonton, Alb., Canada: Sikh Educational Trust for Sikh University Centre, Denmark, 1997.

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Delahoutre, Michel. Les Sikhs. Turnhout: Brepols, 1989.

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Ganeri, Anita. Sikhism. Oxford: Heinemann Library, 2009.

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Singh, Harbans. Le Sikhisme. Anthologie de la poésie religieuse sikh. Le Guru Granth. Bhâî Vîr Singh. Louvain-la-Neuve: Centre d'histoire des religions, 1985.

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Kristina, Myrvold, ed. Sikhs in Europe: Migration, identities, and representations. Farnham, Surrey: Ashgate Pub., 2011.

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Singh, Sambhi Piara, ed. A popular dictionary of Sikhism. Lincolnwood, Ill: NTC Pub. Group, 1997.

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Singh, Sambhi Piara, ed. A popular dictionary of Sikhism. London: Curzon Press, 1990.

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N, Lorenzen David, ed. Bhakti religion in North India: Community identity and political action. Albany: State University of New York Press, 1995.

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author, McLeod W. H., ed. Historical dictionary of Sikhism. Lanham: ROWMAN & LITTLEFIELD, 2014.

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Ganeri, Anita. The milk and the jasmine flower and other stories. London: QED Publishing, 2008.

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Book chapters on the topic "Sikhisme"

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Mandair, Arvind-Pal Singh. "Sikhism." In Encyclopedia of Scientific Dating Methods, 409–10. Dordrecht: Springer Netherlands, 2017. http://dx.doi.org/10.1007/978-94-024-0846-1_479.

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Green, Jennifer, and Michael Green. "Sikhism." In Dealing with Death, 220–25. Boston, MA: Springer US, 1991. http://dx.doi.org/10.1007/978-1-4899-7216-3_30.

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Lewis, Stephen G. "Sikhism." In Encyclopedia of Psychology and Religion, 2203–5. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_200138.

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Kaur, Inderjit N. "Sikhism." In Rituals and Practices in World Religions, 151–65. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-27953-0_12.

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Weintraub, David A. "Sikhism." In Religions and Extraterrestrial Life, 193–97. Cham: Springer International Publishing, 2014. http://dx.doi.org/10.1007/978-3-319-05056-0_19.

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Hutton, Peter, Ravi Mahajan, and Allan Kellehear. "Sikhism." In Death, Religion and Law, 193–200. Abingdon, Oxon ; New York, NY : Routledge, 2019.: Routledge, 2019. http://dx.doi.org/10.4324/9780429489730-25.

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Cole, W. Owen. "Sikhism." In A New Handbook of Living Religions, 310–39. Oxford, UK: Blackwell Publishing Ltd, 2017. http://dx.doi.org/10.1002/9781405166614.ch6.

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Innes, Jr, William C. "Sikhism." In Popular Culture, Religion and Society. A Social-Scientific Approach, 203–30. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-69974-1_9.

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Green, Jennifer. "Sikhism." In Death with Dignity, 6–7. London: Macmillan Education UK, 1991. http://dx.doi.org/10.1007/978-1-349-12301-8_4.

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Lewis, Stephen G. "Sikhism." In Encyclopedia of Psychology and Religion, 1–3. Berlin, Heidelberg: Springer Berlin Heidelberg, 2018. http://dx.doi.org/10.1007/978-3-642-27771-9_200138-1.

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Reports on the topic "Sikhisme"

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Editors, Intersections. Everyday Religion and Sustainable Environments in the Himalayas. Intersections, Social Science Research Council, February 2024. http://dx.doi.org/10.35650/int.4046.d.2024.

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Abstract:

This article describes the multi-year effort by the India and China Institute at the New School to study the practice of Hinduism, Buddhism, Jainism, Sikhism, and the indigenous Bon tradition of Tibet by Himalayan populations.

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