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Journal articles on the topic 'Sikhisme'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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1

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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

Nesbitt, Eleanor. "Sikhism today." British Journal of Religious Education 34, no. 3 (September 2012): 354–57. http://dx.doi.org/10.1080/01416200.2012.707842.

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12

Ahmad, Sheraz, and Muhammad Imran. "E-7 The impacts of Islamic teachings on core ethics of Sikhism: A research overview." Al-Aijaz Research Journal of Islamic Studies & Humanities 4, no. 1 (June 30, 2020): 65–75. http://dx.doi.org/10.53575/e7.v4.01.65-75.

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Sikhism means the path of discipline and disciple ship as shown by the Sikh gurus. Guru Nanak was founder of Sikhism, was born in 1469 A.D. The main source of Sikh theology is Guru Granth Sahib. Sikhism is a monotheistic religion. There are approximately twenty seven millions Sikhs around the world. The essential message of Sikhism is spiritual devotion and reverence of God. According to Sikhism God is realisable, approachable, and accessible entity. The commandments are the codified directions for the followers of a faith. Guru Nanak, laid down three foundation stones of the Sikh faiths, to meditate the name of God, to work honestly for his livings and to share his wealth and happiness to others. The moral standards of a society are the focal points of any ethical theory. There are three major concepts of Sikh philosophy hukam, purity and the solidarity of mankind. In Sikhism, there are four inter related sets of rationale.The first set includes five evils, second set comprises eight virtues, the third set contains social and religious duties and the final set presents the way to realise the divine idealism. In this article a detailed study is presented regarding core ethics of Sikhism.

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13

Couture, André. "Le sikhisme. Anthologie de la poésie religieuse sikh. Le Guru Granth. Bhâî Vîr Singh Harbans Singh et Michel Delahoutre Coll. «Homo Religiosus», 12 Louvain-la-Neuve, Centre d'histoire des religions, 1985. 260 p." Studies in Religion/Sciences Religieuses 17, no. 2 (June 1988): 245. http://dx.doi.org/10.1177/000842988801700233.

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14

Singh, Sunit. "Sikhism: An introduction." Sikh Formations 8, no. 2 (August 2012): 253–55. http://dx.doi.org/10.1080/17448727.2012.720475.

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15

Kaur, Navneet. "Leadership: The Essence of Sikhism." International Journal of Trend in Scientific Research and Development Volume-2, Issue-2 (February 28, 2018): 267–70. http://dx.doi.org/10.31142/ijtsrd8392.

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16

Lorenzen, David N., and W. H. McLeod. "Historical Dictionary of Sikhism." Journal of the American Oriental Society 118, no. 3 (July 1998): 429. http://dx.doi.org/10.2307/606085.

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17

Johnston, Hugh. "Sikhism in Global Context." Sikh Formations 13, no. 1-2 (November 3, 2016): 135–39. http://dx.doi.org/10.1080/17448727.2016.1245555.

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18

Kalra, Gurvinder, Kamaldeep S. Bhui, and Dinesh Bhugra. "Sikhism, spirituality and psychiatry." Asian Journal of Psychiatry 5, no. 4 (December 2012): 339–43. http://dx.doi.org/10.1016/j.ajp.2012.08.011.

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19

Ghosh, Robin. "Sikhism-the Religion of the Sikhs." International Journal of Science and Research (IJSR) 12, no. 3 (March 5, 2023): 1620–24. http://dx.doi.org/10.21275/sr23325113822.

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20

Wanchoo, Rohit. "The Question of Dalit Conversion in the 1930s." Studies in History 36, no. 2 (August 2020): 206–29. http://dx.doi.org/10.1177/0257643020956627.

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In June 1936, the Hindu Mahasabha leader B. S. Moonje and the Dalit leader and trenchant critic of Hinduism Dr B. R. Ambedkar jointly proposed mass conversions of the ‘untouchables’ to Sikhism. According to Ambedkar, if the untouchables converted to Sikhism, they would leave the Hindu religion but not Hindu culture. The untouchable converts to Sikhism would escape caste oppression without getting ‘denationalized’. This initiative provoked a major controversy, and leaders as diverse as M. M. Malaviya, Mahatma Gandhi, M. C. Rajah and P. N. Rajabhoj expressed their views on the subject. This article explores what Ambedkar meant by expressions like ‘de-nationalization’ and ‘Hindu culture’. Malaviya’s anxieties about the weakening of the Hindu community because of this initiative, Rajah’s fear that mass conversions could lead to a Sikh–Hindu–Muslim problem at a national level, Gandhi’s emphasis on spiritual values and the voluntary removal of untouchability in a spirit of repentance, and Tagore’s universalist and humanist attitude towards religion are explored. The complex political and intellectual responses of Hindu and Dalit leaders to the proposed mass conversions to Sikhism in the mid-1930s reveal dimensions not often considered in mainstream narratives about Hindu nationalism or Dalit conversions.

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21

Kaur, Surinder. "EQUALITY OF WOMEN IN SIKH IDEOLOGY." JOURNAL OF SOCIAL SCIENCE RESEARCH 6, no. 2 (December 27, 2014): 1000–1003. http://dx.doi.org/10.24297/jssr.v6i2.3468.

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The status of a woman in a society shows the social, cultural, religious and political scenario of that society. The position of the woman has passed many phases. It becomes evident after studying the fundamental teachings of different spiritual traditions that different religions accorded high status to the woman. Through this research paper, an effort has been made to know the status of the woman in Sikhism. For this purpose, Semitic and Aryan religious traditions have been made the foundation to understand the status of the woman prior to the emergence of Sikhism. Misogynistic interpretation of the myth of Adam and Eve in Judeo-Christian and Islamic traditions and Pursha-Prakriti duality in Hindu Sankh philosophy made it clear that it is male chauvinism and misogynistic bent of mind which undermined the role of the woman in those societies. In the fifteenth century, Guru Nanak, the founder of Sikhism and his successor Sikh Gurus accorded very high status to the woman. Guru Ram Das, fourth Nanak, composed Lavan- the recitation of which became an essential part of the Sikh marriage ceremony. Lawans helped the women to get worthy status with men not only in this world but in spiritual realm also. Women in Sikhism through the institution of marriage regained their lost status. In this research paper, it has been concluded that Eve and Prakriti i.e. women are enabled to play equal and more vibrant role in the socio-religious, political and economic spheres due to the egalitarian and humanistic message of the Sikh Gurus. Sikhism has made it possible to wipe out the gender bias and narrow-mindedness associated with a male dominated society.

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22

Colbert-Lewis, Sean, and Drinda E. Benge. "An analysis of the presentation of Sikhism in social studies textbooks." Social Studies Research and Practice 13, no. 2 (September 10, 2018): 238–53. http://dx.doi.org/10.1108/ssrp-09-2017-0051.

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Purpose The increase of Islamophobia-inspired hate crimes toward Sikh Americans led the Sikh Coalition of America and the National Council for the Social Studies to request social studies educators to conduct a content analysis on the presentation of Sikhism in social studies textbooks. The Sikh Coalition hopes to use the findings of such research to encourage more appropriate inclusion about the religion in textbooks by the leading publishing companies and as a legitimate social studies subject of instruction in the state standards for all 50 states. The paper aims to discuss this issue. Design/methodology/approach The incorporation of critical pedagogy, as a tool of critical multiculturalism, serves as the theoretical design of this study. Content analysis serves as the method of research for this study. The authors also employed an online survey to determine the scope of religious literacy of the pre-service teachers with regard to Sikhism before the conducting of content analysis of social studies textbooks for the presentation of Sikhism. Findings The current presentation of Sikhism in social studies textbooks has the potential to help fuel the Islamophobia that Sikh Americans now face. The authors found that the pre-service teachers possess little religious literacy regarding Sikhism. Furthermore, from the content analyses, the authors found that a total of 21 out of the sample of 32 textbooks (5 elementary, 11 middle grades and 16 high school) mention Sikhism. Eight textbooks include a mention of the origins of Sikhism. Nine textbooks misidentify the religion as a blending of Hinduism and Islam. Nine textbooks mention the religion in relation to the assassination of Indira Gandhi. Research limitations/implications The originality of this research led the authors to find that the very limited and inaccurate information we found present in the most-used textbooks for elementary, middle grades and high school social studies made the employing of inferential statistics like correlation difficult. Also, the authors found from the literature that research addressing Islamophobia in the classroom has centered on the role of licensed teachers only. The research gives a model to how pre-service teachers may address Islamophobia in the classroom and also gain religious literacy regarding Sikhism. Practical implications The rise of Islamophobia-inspired violence toward students of South Asian descent has led to the call to address this matter. The research introduces a method to how social studies education professors may help engage their pre-service teachers in proactively addressing Islamophobia. Social studies professors have a responsibility to help promote social justice through critical pedagogy that explores the religious literacy of their pre-service teachers beyond Buddhism, Christianity, Hinduism, Islam and Judaism. Social implications The Sikh Coalition, by telephone, has formally acknowledged to the authors that the textbook research has been the most extensive they have received since making their joint request with the National Council for the Social Studies. They have used the research to successfully convince the state education boards of Texas and recently Tennessee to adopt the inclusion of Sikhism in social studies content. More Americans, at a young age, need to learn about Sikh culture, so they are less likely to develop prejudicial ideas about Sikh Americans and commit violent acts of religious-based discrimination. Originality/value The research is extremely rare. To date, no one else in the country has conducted research on the presentation of Sikhism in textbooks to the extent that the authors have. The authors hope that the research will encourage more dialogue and further research. The authors hope that the research will help prevent further acts of religious-based violence toward followers of the world’s sixth largest religion.

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23

Kalra, Sanjay, Gagan Priya, InderpreetKaur Dardi, Simarjeet Saini, Sameer Aggarwal, Ramanbir Singh, Harpreet Kaur, et al. "Diabetes care: Inspiration from Sikhism." Indian Journal of Endocrinology and Metabolism 21, no. 3 (2017): 453. http://dx.doi.org/10.4103/ijem.ijem_52_17.

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24

Jagessar, Michael N. "Understanding Sikhism ? W. Owen Cole." Teaching Theology and Religion 9, no. 4 (October 2006): 250–52. http://dx.doi.org/10.1111/j.1467-9647.2006.00297.x.

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Oberoi, Harjot, W. Owen Cole, and Piara Singh Sambhi. "A Popular Dictionary of Sikhism." Pacific Affairs 64, no. 3 (1991): 449. http://dx.doi.org/10.2307/2759517.

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Parrinder, Geoffrey. "Book Reviews : Sikhism and Christianity." Expository Times 105, no. 10 (July 1994): 319. http://dx.doi.org/10.1177/001452469410501041.

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27

Singh, Bhupinder. "THE FIVE SYMBOLS OF SIKHISM." Sikh Formations 10, no. 1 (January 2, 2014): 105–72. http://dx.doi.org/10.1080/17448727.2014.882181.

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28

Kaur, Tavleen. "Sikhism. A very short introduction." Sikh Formations 14, no. 1 (January 2, 2018): 109–12. http://dx.doi.org/10.1080/17448727.2018.1450168.

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29

O’Donnell, Kate, Jacqui Ewart, and April Chrzanowski. "“Don’t Freak We’re Sikh”—A Study of the Extent to Which Australian Journalists and the Australian Public Wrongly Associate Sikhism with Islam." Religions 9, no. 10 (October 18, 2018): 319. http://dx.doi.org/10.3390/rel9100319.

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This study emerged from an incidental, and somewhat surprising, finding that 15 percent of working journalists who attend training on improving the ways that mainstream new media report stories about Islam and Muslims, wrongly associated Sikhism with Islam. We wondered if this was indicative of the Australian population and, through a random stratified survey of the Australian population, found that it was. The question about the extent to which populations wrongly associate Sikhism with Islam is an important one. In Australia, Muslims and Sikhs are minorities. Ignorance of Islam and its religious diversity coupled with ignorance of Muslims and their ethnic and cultural diversity underpins the intolerance of Islam in the West and the concomitant animus directed at Muslims. Intolerance and violence directed at Muslims and people wrongly assumed to be Muslims (such as Sikhs) increased after the terrorist attacks on 11 September 2001 (9/11). This speaks to religious literacy, the treatment of religious minorities and raises important questions around educating various publics (including the news media) about both Islam and Sikhism. It also speaks to the role of the mainstream news media in perpetuating Islamophobia, and its detrimental flow-on effects to Muslims and Sikhs.

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Ahmed, Manzoor, and Zeba . "Tracing the Historical Writings on Sikhism." RESEARCH REVIEW International Journal of Multidisciplinary 6, no. 9 (September 15, 2021): 100–104. http://dx.doi.org/10.31305/rrijm.2021.v06.i09.016.

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Nesbitt, Eleanor. "Sikhism: a guide for the perplexed." British Journal of Religious Education 37, no. 2 (January 25, 2015): 213–15. http://dx.doi.org/10.1080/01416200.2014.998477.

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32

Kaur Singh, Nikky-Guninder. "Re-Imagining the Divine in Sikhism." Feminist Theology 16, no. 3 (May 2008): 332–49. http://dx.doi.org/10.1177/0966735008091398.

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Hawley, Michael. "Textbooks on Sikhism: the burgeoning tradition." Religion 45, no. 1 (August 27, 2014): 103–12. http://dx.doi.org/10.1080/0048721x.2014.947708.

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Pal Singh, Devinder. "Truthful Living: A Perspective from Sikhism." Journal of Humanities and Social Sciences Research 5, no. 2 (December 2023): 132–39. http://dx.doi.org/10.37534/bp.jhssr.2023.v5.n2.id1212.p132.

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35

Singh, Keshav. "Book Review: “Sikh Philosophy: Exploring gurmat Concepts in a Decolonizing World”." Sikh Research Journal 8, no. 2 (February 13, 2024): 56–60. http://dx.doi.org/10.62307/srj.v8i2.8.

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Though there has been significant study of Sikhism in contemporary Western academia, the prospects for engaging with Sikhism from a philosophical perspective have largely been ignored. The limited literature that is explicitly about Sikh philosophy has almost exclusively been written by scholars in Punjab, whose writing has largely been ignored by Western audiences even when written in English. Arvind-Pal Singh Mandair’s “Sikh Philosophy: Exploring gurmat Concepts in a Decolonizing World” seeks to intervene by providing, as the book’s description says, “the first rigorous engagement in the West with Sikh philosophy.” In writing about Sikh philosophy for a Western audience, Mandair has undertaken an important and valuable project.

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S., A., and Enzo Turbiani. "Il Sikhismo: La religione dei divini maestri." Journal of the American Oriental Society 110, no. 1 (January 1990): 174. http://dx.doi.org/10.2307/603990.

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37

Gächter, Othmar. "Singh, Pashaura (ed.): Sikhism in Global Context." Anthropos 108, no. 1 (2013): 364–66. http://dx.doi.org/10.5771/0257-9774-2013-1-364-1.

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Takhar, Opinderjit Kaur. "Sikhism and Women: history, texts and experience." Sikh Formations 8, no. 1 (April 2012): 117–19. http://dx.doi.org/10.1080/17448727.2012.671277.

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39

Janik, Robert. "Sociopolitical and Economic Meaning of Sikhizm." Prace Naukowe Akademii im. Jana Długosza w Częstochowie. Rocznik Polsko-Ukraiński 16 (2014): 489–98. http://dx.doi.org/10.16926/rpu.2014.16.32.

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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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Bertolani, Barbara. "Il singolare pluralismo dei giovani sikh." MONDI MIGRANTI, no. 2 (January 2011): 101–15. http://dx.doi.org/10.3280/mm2010-002005.

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L'articolo approfondisce il senso di appartenenza al sikhismo e le pratiche religiose da parte dei giovani, presentando i principali risultati di una ricerca sul campo dalla quale emergono diversi modi di credere, praticare e autodefinirsi, tra cui una dinamica di etnicizzazione dell'identitŕ religiosa e una dinamica di eticizzazione dei comportamenti religiosi.

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Bertolani, Barbara. "Women and Sikhism in Theory and Practice: Normative Discourses, Seva Performances, and Agency in the Case Study of Some Young Sikh Women in Northern Italy." Religions 11, no. 2 (February 17, 2020): 91. http://dx.doi.org/10.3390/rel11020091.

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The paper reflects on the role of women in Sikhism in theory and social practice, starting from a case study in northern Italy. Although the normative discourse widely shared in mainstream Sikhism affirms the equality between man and woman and the same possibility to manifest devotion through every kind of seva (social service within gurdwaras), empirical observation in some Italian gurdwaras has shown a different picture, as there is a clear division of tasks that implicitly subtends a gender-based hierarchy. This relational structure is challenged by intergenerational tensions, especially by young women born or raised in Italy, who may want to develop a different Sikh identity, considered compatible also with the Italian social and cultural context. In this initial process of collective identity definition and of agency, the female participation in the religious seva within gurdwaras is identified as the tool for change of power relations that cross genders and generations.

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Jakobsh, Doris R. "Sikhism, Interfaith Dialogue, and Women: Transformation and Identity." Journal of Contemporary Religion 21, no. 2 (May 2006): 183–99. http://dx.doi.org/10.1080/13537900600655860.

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mandair, arvind-pal s. "the emergence of modern ‘sikh theology’: reassessing the passage of ideas from trumpp to bha¯i¯ vi¯r singh." Bulletin of the School of Oriental and African Studies 68, no. 2 (June 2005): 253–75. http://dx.doi.org/10.1017/s0041977x05000121.

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steering between opposing explanations of religion as either sui generis or sociological construction, this paper argues for an alternative way of conceptualizing the phenomenon called ‘sikh theology’. normally attributed to the interior religious experience of the founder of sikhism, ‘sikh theology’, it will be argued, can more usefully be envisaged as the product of a discursive regime, a regime of colonial translation, which effectively demarcated the conceptual framework of modern sikhism. this regime of translation contains an ideology about religion that made translators such as ernest trumpp imagine the work of translation as providing a remedy for a scripture perceived as lacking conceptual coherence, or in the case of trumpp's non-sikh protagonist m.a. macauliffe, as based on a ‘dialogical interaction’ with sikh native informants. the paper's main focus is to show how key theological concepts passed from trumpp to macauliffe, and were inadvertently imbibed by writers of the exegetical commentaries on scripture such as bha¯i¯ vi¯r singh, even as they were contesting trumpp's odium theologicum.

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Nijhawan, Michael. "Sikhism, Traumatic Repetition, and the Question of Aesthetic Sovereignty." Method & Theory in the Study of Religion 23, no. 2 (2011): 128–42. http://dx.doi.org/10.1163/157006811x567733.

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AbstractThis article provides a detailed discussion of Arvind Mandair’s new work Religion and the Specter of the West. Written from a sociological vantage point, which is informed by a long commitment to Sikh Studies, the argument presented here focuses on three organizing concepts of Mandair’s work: (1) repetition and how it is to be read within the process of subject formation, (2) trauma as a conceptual tool to rethink postcolonial identity, and (3) aesthetic sovereignty as providing a possible exit out of hermeneutic dilemmas of ‘translating religion.’

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Shani, Giorgio. "‘Provincializing’ critical theory: Islam, Sikhism and international relations theory." Cambridge Review of International Affairs 20, no. 3 (September 2007): 417–33. http://dx.doi.org/10.1080/09557570701574105.

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Ratti, Manav. "NAVIGATING NATION, SIGNIFYING SIKHISM: THE WORK OF ARPANA CAUR." Sikh Formations 9, no. 3 (December 2013): 381–407. http://dx.doi.org/10.1080/17448727.2013.859476.

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Banerjee, Himadri. "Sikhs and Sikhism in Bihar: Their distinctiveness and diversity." Sikh Formations 14, no. 2 (April 3, 2018): 162–87. http://dx.doi.org/10.1080/17448727.2018.1485381.

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Hawley, Michael. "A Review of “The A to Z of Sikhism”." Journal of Religious & Theological Information 11, no. 1-2 (January 2012): 91–92. http://dx.doi.org/10.1080/10477845.2012.673145.

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Trott, Garrett B. "Book Review: Sacred Texts Interpreted: Religious Documents Explained." Reference & User Services Quarterly 58, no. 2 (January 18, 2019): 129. http://dx.doi.org/10.5860/rusq.58.2.6949.

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Sacred Texts Interpreted (STI) is a collection of religious texts from a variety of different religions. It begins with two brief chapters introducing this work and providing some general insight regarding how one should read sacred texts. The remaining thirteen chapters provide sacred texts from different religions: Baha’ism, Buddhism, Christianity, Confucianism, Daoism, Hinduism, Islam, Jainism, Judaism, Mormonism, Shinto, Sikhism, and Zoroastrianism.

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