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Journal articles on the topic 'Sikhs'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Kaur-Bring, Narinder. "Autoethnography: A Potential Method for Sikh Theory to Praxis Research." Religions 11, no. 12 (2020): 681. http://dx.doi.org/10.3390/rel11120681.

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The application of autoethnographic research as an investigative methodology in Sikh studies may appear relatively novel. Yet the systematic analysis in autoethnography of a person’s experience through reflexivity and connecting the personal story to the social, cultural, and political life has synergy with the Sikh sense-making process. Deliberation (vichhar) of an individual’s experience through the embodied wisdom of the Gurū (gurmat) connecting the lived experience to a greater knowing and awareness of the self is an established practice in Sikhi. This article explores autoethnography as a

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Eleanor Nesbitt. "Ghost Town and The Casual Vacancy: Sikhs in the Writings of Western Women Novelists." Sikh Research Journal 5, no. 2 (2020): 1–22. https://doi.org/10.62307/srj.v5i2.100.

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In 2012 the president of the Shiromani Gurdwara Parbandhak Committee demanded that the novelist JK Rowling remove offensive text from her novel, The Casual Vacancy. This article focuses on the appropriateness of the Sikh-related content of two 21st-century novels –JK Rowling’s The Casual Vacancy and Catriona Troth’s Ghost Town – against the backdrop of previous fictional portrayals of Sikhs. Further context is provided by both Sikh and non-Sikh responses to western novelists’ portrayal of Sikh characters and social issues. Sikhs feature – as incidental figures and as protagonists – in a substa

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3

Kotin, Igor Yu. "The Calendar, Religion and Politics. Discussion on Calendar Reform in the Sikh Community." Vestnik of Saint Petersburg University. Asian and African Studies 16, no. 1 (2024): 181–95. http://dx.doi.org/10.21638/spbu13.2024.111.

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In the article the introduction of the Nanakshahi calendar in 1998 (accepted in 2003, amended in 2010) 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, all of whom are known as the Gurus. Dates of main historical events of the Sikhs together with agricultural and New Yea

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

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AbstractThe historiography of South Asian diaspora in colonial Southeast Asia has overwhelmingly focused on numerically dominant South Indian labourers at the expense of the small, but important, North Indian communities, of which the Sikhs were the most visually conspicuous and politically important. This paper will analyse the creation of various Sikh communities in one critical territory in British Asia—Singapore, and chart the development of the island's increasingly unified Sikh community into the post-colonial period. The paper will scrutinize colonial economic roles and socio-cultural f

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

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In the article the introduction of the Nanakshahi calendar in 1998 (amended in 2003) is considered as an attempt of unification of the Sikh community, and formation of single-form Sikh identity. The evolution of a Sikh community is a long process and the result of the combination of different trends. The community of Sikhs started as the sect in Hinduism in time of Guru Nanak (1469 - 1539) but developed as a new religion under the leadership of his successors, known as the Gurus. Dates of main historical events of the Sikhs together with agricultural and New Year celebrations (Baisakhi, Diwali

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Harleen Kaur та Prabhdeep Singh Kehal. "Sikhs as Implicated Subjects in the United States: A Reflective Essay (ਿਵਚਾਰ) on Gurmat-Based Interventions in the Movement for Black Lives". Sikh Research Journal 5, № 2 (2020): 68–86. https://doi.org/10.62307/srj.v5i2.103.

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As a largely migrant-descendant community in the United States, Sikhs at a national level have taken on normative frameworks of model minority representation and respectability politics. At times, this has been posed as a practice in the name of the faith, framing involvement with state institutions or partisan politics as representative of the framework of Miri-Piri. Meanwhile, Sikhs as a community have yet to reconcile their experiences as targets of U.S. racism with the U.S.’s nationalist project based in white supremacist, colonial, and anti-Black structural violence. As such, this essay o

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Devgan, Shruti. "A Haunted Generation Remembers." Contexts 17, no. 4 (2018): 36–41. http://dx.doi.org/10.1177/1536504218812867.

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Second-generation Sikhs grew up with fragments and half-told stories of the anti-Sikh violence of 1984, but it is not just direct descendants of survivors who “remember” traumatic experiences. Sikhs’ collectivist orientation, cultural traditions and diasporic location offer new insights into understanding intergenerational trauma and memory work.

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Tan, Tai Yong. "Assuaging the Sikhs: Government Responses to the Akali Movement, 1920–1925." Modern Asian Studies 29, no. 3 (1995): 655–703. http://dx.doi.org/10.1017/s0026749x00014037.

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In 1920, Sikhs in the Punjab started a campaign aimed at freeing their principal gurdwaras (temples) from the control of their hereditary incumbents. The campaign quickly gathered momentum, and, within a few months, it developed into a non-violent anti-government movement. Unlike the rather shortlived 1919 Disturbances and the Non-Cooperation-Khilafat movement in the Punjab, the Sikh agitation, which came to be known as the Akali movement, did not cease until 1925 and caused considerable concern to the Punjab authorities, as well as the Government of India. The Akali movement was not limited,

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

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The aim of this article is to provide an initial study of the relationship between music and media in the Sikh communities in migration. It is easy to notice the great connection between Sikhs all over the world and the homeland: social media, television, Internet, and web radio greatly help Sikhs to create networks and to preserve a strong religious identity. Technologies also allow musical tendencies from India to be gathered and reproduced in the migratory context. Music is a fundamental aspect in the Sikh religion: it is necessary for the religious rites, but also takes on a dominant role

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Kaur Luthra, Sangeeta. "Remembering Guru Nanak: Articulations of Faith and Ethics by Sikh Activists in Post 9/11 America." Religions 12, no. 2 (2021): 113. http://dx.doi.org/10.3390/rel12020113.

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This paper explores the role of activism as an inflection point for engagement with religious and cultural identity by younger generations of Sikhs in the US. The response of young Sikh activists and the effects on the community are examined in the context of the 11 September 2001 terrorist attacks in the US. The paper begins with the reflections of a Sikh activist about her personal journey learning about Sikh faith and history, and her activism and personal interests. Important themes that reflect the attitudes of contemporary Sikh activists and organizations are discussed. The effects of th

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SINGH SYAN, HARDIP. "Debating Revolution: Early eighteenth century Sikh public philosophy on the formation of the Khalsa." Modern Asian Studies 48, no. 4 (2013): 1096–133. http://dx.doi.org/10.1017/s0026749x13000632.

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AbstractThis paper examines the public debate that happened among Delhi's Sikh community following the formation of the Khalsa by Guru Gobind Singh. The detail of this debate was expressed in the early eighteenth century Sikh text, Sri Gur Sobha. The Sri Gur Sobha explains how Delhi's Sikhs became divided into pro-Khalsa and anti-Khalsa factions, and how this conflict resulted in a campaign of persecution against Delhi's Khalsa Sikhs. In this paper I endeavour to analyse exactly why this dispute occurred and how it reflects wider political and socio-economic processes in early modern India and

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Bains, Satwinder Kaur. "Interrogating Gender in Sikh Tradition and Practice." Religions 11, no. 1 (2020): 34. http://dx.doi.org/10.3390/rel11010034.

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In contemporary Sikh society, what we consider religious is constantly being challenged, but for Sikhs, what remain constant are Sikhi’s sacred texts—they continue to be the paramount teacher and guide. Within this consistency, I ask the question: how can Sikh feminist ideas of representation and identity find expression in response to our understanding/practice of our faith, our institutions, and of the everyday Sikh symbols? This paper critically examines the gendered nature of the Guru Granth, practices within the gurdwaras, and focuses on a part of the Rahit Maryada (Code of Conduct) as an

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Bainiwal, Tejpaul Singh, and Tauna Coulson. "Representing Sikhs and Sikhi in Museum Spaces." Sikh Research Journal 8, no. 1 (2023): 77–87. http://dx.doi.org/10.62307/srj.v8i1.24.

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This paper provides a dual perspective on an exhibit of Sikh art from the Kapany Collection that was curated at the Eloise Pickard Smith Gallery at the University of California, Santa Cruz, from January to March 2022. The collection was donated to the Sikh Foundation International by Dr. Narinder Singh Kapany, a scientist, entrepreneur and art collector. The exhibit was a collaboration between the Foundation and the University, and was accompanied by an educational exhibit on the history of Sikhs in the United States, particularly California. This paper has two parts. First, Tauna Coulson, a p

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Singh, Ranveer. "The Shadows of Empire: British Imperial and Sikh History on the Streets of Westminster, London." Sikh Research Journal 6, no. 1 (2021): 50–80. http://dx.doi.org/10.62307/srj.v6i1.63.

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This paper presents field and desk research to give a Sikh perspective on the memorials of British imperialists and Sikhs of the Indian Army found in the City of Westminster, a borough located in Central London, United Kingdom. Given the concentration of sites of national importance and heritage, the streets of Westminster contain a wealth of memorials, artefacts and events which also are connected to Sikh political and military history, the region of Punjab and the Sikh people. The individuals commemorated on the streets of Westminster represent a palpable history of the Sikhs and the Kingdom

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KAUR, ASHWINDER. "THE INFLUENCE OF BOLLYWOOD FILMS ON PUNJABI SIKH YOUTHS’ PERCEPTION TOWARDS THE SIKH IDENTITY." Asia Pacific Journal of Youth Studies 12, no. 1 (2015): 1–13. http://dx.doi.org/10.56390/apjys2024.12.11.

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ABSTRACT Minority religion gets very less coverage, be it at school teachings or local media. With less than one percent population to represent themselves, the Sikhs in Malaysia, being a double minority in ethnic categorization often gets very limited media coverage and representation, let alone, an accurate portrayal. Bollywood movies are often time deduced to a cultural product of the Sikhs to non-Sikh Malaysians. With a severely lacking representation of Sikhs in local media and the inaccurate portrayal in Bollywood movies, the Sikh community tries to preserve as much of their religious id

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Mooney, Nicola. "‘In Our Whole Society, There Is No Equality’: Sikh Householding and the Intersection of Gender and Caste." Religions 11, no. 2 (2020): 95. http://dx.doi.org/10.3390/rel11020095.

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Sikhism is widely understood and celebrated as san egalitarian religion. This follows from its interpretation as a challenge to the caste schema of Hinduism as well as readings which suggest its gender equality. This paper explores the intersection of caste and gender in Sikh society in relation to Guru Nanak’s tenet that Sikhs be householders. Nanak’s view that householding is the basis of religious life and spiritual liberation—as opposed to the caste Hindu framework in which householding relates only to the specific stage of life in which one is married and concerned with domestic affairs—w

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Dilraj Singh, Sukh. "Legal Vacuum Governing the Use of Kirpan for Sikhs Based on Religious Rights and National Constitution." Edunity Kajian Ilmu Sosial dan Pendidikan 2, no. 11 (2023): 1266–78. http://dx.doi.org/10.57096/edunity.v2i11.175.

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This research raises issues related to the protection of the right to state freedom for Indonesian citizens according to Indonesian national law. Specifically, this research discusses the history of the arrival of the Sikhs and the use of Kirpan in the public space as one of the teachings of the Sikh Religion which is mandatory for Sikhs to follow wherever and whenever. The regulation on the use of Kirpan is still unclear and ambiguous, so there is no legal certainty that protects Sikhs. Sikhs who wish to own and use a Kirpan are required to obtain a permit with the competent authority accordi

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

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The Sikhs in Afghanistan are the descendants of one of the non-Muslim communities that have lived in Afghanistan for centuries. Threatened by political insecurity, terrorist attacks and economic problems that have marked the country for several decades, they began in the 1980s a migratory process that has not stopped since then and has considerably reduced their number today. In this article, I will first present the social and historical origins of the Sikh community in Afghanistan, as well as some aspects that can help us to differentiate them from the international Sikh community. We will t

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S. Judge, Paramjit. "COMMUNITY WITHIN COMMUNITY: POLITICS OF EXCLUSION IN THE CONSTRUCTION OF SIKH IDENTITY." POLITICS AND RELIGION IN CONTEMPORARY INDIA 7, no. 1 (2013): 75–92. http://dx.doi.org/10.54561/prj0701075j.

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The article examines the construction of religious identity among the Sikhs from the socio-historical perspective. It has been argued that the Sikh identity was constructed as a result of the colonial intervention in which the emphasis turned to the appearance instead of faith as such. The new identity was a product of the politics of the times and it was perpetuated in order to maintain the hegemonic domination. Sikhism, despite its egalitarian ideology, failed to create a casteless community. Discrimination and exclusion of lower castes continued. An empirical investigation into the conditio

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Parlindungan, Davis Roganda, and Syahena Manwarjit. "Self-concept of Sikh people in maintaining Sikhism identity in multi-religious community." Jurnal Sosiologi Dialektika 17, no. 2 (2022): 172–82. http://dx.doi.org/10.20473/jsd.v17i2.2022.172-182.

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Attitude intolerance to followers of different religions is always based on prejudice or negative stereotypes motivated by the belief to practice and symbolize his faith. Target can relate to individual or group adherents of a different religion, except those faced by Sikhs. Study this aim to describe draft self Sikhs in maintaining identity Sikhism in a multi-religious society in the very city of Jakarta heterogeneous, especially face attitude intolerance. This study uses qualitative method with data collection using interviews, observations, and studies related to the literature on the Sikh

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Dusenbery, Verne A. "From ‘overseas Sikhs’ to ‘the Sikh diaspora’ to ‘global Sikhs’: Retrospect and prospects in the study of Sikhs beyond the subcontinent." Sikh Formations 16, no. 4 (2020): 441–47. http://dx.doi.org/10.1080/17448727.2020.1846373.

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Santos-Fraile, Sandra. "Sikhs en Barcelona. Características, idiosincrasia y causalidades de la creación y establecimiento de una comunidad en el marco global de las migraciones transnacionales." Disparidades. Revista de Antropología 76, no. 2 (2021): e017. http://dx.doi.org/10.3989/dra.2021.017.

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Si bien existen sikhs que habitan en diferentes lugares de España, en Barcelona se encuentra la comunidad más antigua, estable y probablemente organizada del país. El hecho de que los sikhs hayan inmigrado a España responde a razones que tienen que ver tanto con su bagaje histórico y su idiosincrasia como con fenómenos tan amplios como la globalización y los flujos globales transnacionales. Este trabajo trata de visibilizar la comunidad sikh de Barcelona -así como la existencia de otros sikhs en el Estado español- describiendo y explicando cómo y por qué vinieron hasta aquí y cuál es la forma

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Arvinder Singh, Amandeep Singh, Amanpreet Singh, Harvinder Singh, and Parm Singh. "Building an Open-Source Nanakshahi Calendar: Identity and a Spiritual and Computational Journey." Sikh Research Journal 5, no. 2 (2020): 40–50. https://doi.org/10.62307/srj.v5i2.104.

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Until the late twentieth century, Sikhs continued to use multiple calendars, mostly the Bikrami calendar, for determining dates for important Sikh events. The Bikrami calendar is longer than the tropical year and has issues such as a shifting relationship with seasons. Pal Singh Purewal proposed the Nanakshahi calendar in 1992. It was adopted by the Shiromani Gurdwara Prabandhak Committee (SGPC) in 1998, but has since diverged from the original proposal and its intent. As the debate about Sikhs observing their community occasions according to the “reformed” Nanakshahi Calendar or “mool” Nanaks

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Karn and Puneet Kaur. "Sikhi and Queerness: Summary by SHER Vancouver LGBTQ Friends Society." Sikh Research Journal 10, no. 1 (2025): 25–42. https://doi.org/10.62307/srj.v10i1.101.

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Sher Vancouver[1] remains dedicated to supporting queer Sikh voices by amplifying messages of love, acceptance, equality and respect. In this essay, we highlight queer voices and their relationship to their Sikhi. As a part of this piece, personal reflections have been voluntarily submitted by individuals willing to share their thoughts and experiences at the intersection of queerness and Sikh identity. Due to the sensitive nature of the topic, all personal information and identifying details have been redacted to preserve anonymity. While there is a large community that identifies as both Sik

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Jaspal, Namita. "Fabric of Faith: Faith in Conservation." Sikh Research Journal 8, no. 1 (2023): 144–57. http://dx.doi.org/10.62307/srj.v8i1.28.

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This paper describes methods of cleaning, mending and display for preserving historical objects of clothing. The examples used in the paper are garments worn by the sixth Guru of the Sikhs, Hargobind Singh ji, and 18th century Sikh leader Banda Singh Bahadur.

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Isra Sarwar, Muhammad Shamshad, and Farooq Arshad. "Crisis of Identity in 20th Century: The Case of the Sikhs in India." PERENNIAL JOURNAL OF HISTORY 3, no. 2 (2022): 280–97. http://dx.doi.org/10.52700/pjh.v3i2.123.

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Punjab has been in turmoil since the partition of British India and now its predicament is the outcome of blend of factors. These factors may include mixing of religion with politics, central machination, vote-bank polities and obvious economic grievances. In the post-partition period, the Sikhs demanded affirmative discrimination largely based on colonial heritage job and regional autonomy. They started using ethnic symbols like history, geography, culture and land to gain sympathies of the masses and to attain greater political autonomy and economic benefits. Unfortunately, the Congress cons

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Townsend, Charles M. "Sikh Identity: an exploration of groups among Sikhs." Sikh Formations 7, no. 3 (2011): 405–8. http://dx.doi.org/10.1080/17448727.2011.637366.

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Banerjee, Himadri. "The Other Sikhs: Punjabi-Sikhs of Kolkata." Studies in History 28, no. 2 (2012): 271–300. http://dx.doi.org/10.1177/0257643013482405.

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Grewal, Inderpal, Dipin Kaur, and Sasha Sabherwal. "The Security State and Securitizing Patriarchies in Postcolonial India." Social Text 40, no. 3 (2022): 83–104. http://dx.doi.org/10.1215/01642472-9771077.

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Abstract This article examines the shifting nature of patriarchy and gender among Sikhs in Indian Punjab through the 1980s and into the 1990s in relation to the Indian state's counterinsurgent policies and practices. The authors’ research reveals that Sikh masculinities were altered during its separatist insurgency as the patriarchal state and communities both relied on violence for their own ends. Specifically, the article argues that the regimes of precolonial and colonial militarism, which constructed hegemonic notions of Sikh masculinity in service to the colonial and postcolonial state, w

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Gonzales, Juan L. "Asian Indian Immigration Patterns: The Origins of the Sikh Community in California." International Migration Review 20, no. 1 (1986): 40–54. http://dx.doi.org/10.1177/019791838602000103.

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This article outlines the immigration and settlement patterns of Asian Indians in the United States from the turn of the century to the present decade. The focus is on the efforts of the Sikh pioneers to succeed in what can only be viewed as a hostile social environment, marked primarily by racial discrimination and legal restrictions on their entry into this country. With modifications in the U.S. immigration laws of 1965 an educated professional class of Asian Indians have monopolized the flow of immigrants from India, with the result that the Sikhs presently constitute a small proportion of

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Arslan, Muhammad, Sarfraz Nawaz, and Ghulam Mustafa. "THE MINORITIES RIGHTS PROTECTION: A CASE STUDY OF SIKH MINORITY OF PUNJAB, PAKISTAN." Journal of Social Research Development 3, no. 02 (2022): 212–28. http://dx.doi.org/10.53664/jsrd/03-02-2022-07-212-228.

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Pakistan is signatory of the various human rights treaties proposed by United Nations and other international and regional organizations. These human rights treaties focus on human rights protection in democratic society where every individual have their rights. These treaties also give the framework for rights of all types of the minorities living in state. Minorities’ rights protection means that people from different ethnicities, nationalities and religion enjoy fundamental rights like freedom, nondiscrimination, political and civil rights. But sometimes in states like Pakistan, social norm

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Bainiwal, Tejpaul Singh. "Religious and Political Dimensions of the Kartarpur Corridor: Exploring the Global Politics Behind the Lost Heritage of the Darbar Sahib." Religions 11, no. 11 (2020): 560. http://dx.doi.org/10.3390/rel11110560.

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The 550th birth anniversary of Guru Nanak and the construction of the Kartarpur Corridor has helped the Darbar Sahib at Kartarpur in Pakistan gain global attention. In 2019, thousands of Sikhs embarked on a pilgrimage to Pakistan to take part in this momentous occasion. However, conversations surrounding modern renovations, government control of sacred sites, and the global implications of the corridor have been missing in the larger dialogue. Using historical methods and examining the Darbar Sahib through the context of the 1947 partition and the recent construction of the Kartarpur Corridor,

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Latham, Martin. "The Sikhs." Round Table 74, no. 293 (1985): 21–29. http://dx.doi.org/10.1080/00358538508453678.

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Banks, Marcus, and Gene R. Thursby. "The Sikhs." Man 28, no. 1 (1993): 174. http://dx.doi.org/10.2307/2804449.

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Mehta, Parvinder. "IMAGINING SIKHS." Sikh Formations 9, no. 1 (2013): 73–95. http://dx.doi.org/10.1080/17448727.2013.774708.

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Pye, Lucian W., and Patwant Singh. "The Sikhs." Foreign Affairs 79, no. 4 (2000): 163. http://dx.doi.org/10.2307/20049867.

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Tripathi, Dhananjay. "Sikhs Across Borders: Transnational Practices of European Sikhs." Journal of Borderlands Studies 30, no. 3 (2015): 457–58. http://dx.doi.org/10.1080/08865655.2015.1067826.

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

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Hermansen, Catherine Kyø, and Emma Barnhøj Jeppesen. "Mellem familiealbums, turbaner og palkier." Religion i Danmark 2022, no. 1 (2022): 113–30. http://dx.doi.org/10.7146/rid.v2022i1.132678.

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Sammen med 300 besøgende slog Immigrantmuseet i februar 2020 dørene op til en ny særudstilling om en lille religiøs minoritetsgruppe. Sikherne i Danmark – Meet the Sikhs var navnet på udstillingen, der gennem private fotos, genstande og livsberetninger fortalte historien om det danske sikh-samfund gennem de seneste 50 år. Med et fælles ønske om at formidle de danske sikhers migrationshistorie indgik Immigrantmuseet i sensommeren 2019 et nyt partnerskab med repræsentanter for det danske sikh-samfund, herunder organisationerne Sikh Ungdom, Øst Punjab kulturforening og Sikh Archive. Partnerskabet

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Singh, Surinder. "Deras, Identity, and Caste Cleavages in the Sikh-Dominated Society of Punjab." Religions 15, no. 9 (2024): 1039. http://dx.doi.org/10.3390/rel15091039.

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The argument of the paper is that deras, as religio-spiritual and philanthropic organizations, play a critical role in the identity formation of their followers (by providing them distinct symbols, sacred texts, gurus, cultural traits, codes of conduct, rituals, and prayers), which score the social surface and carve out numbers of distinct religio-cultural groups in the Sikh-dominated society of Punjab. Moreover, the value gainsay, along with the orchestrated identity formation process of deras, generates conflict in the Sikh-dominated society of Punjab, which deepens the prevailing social cle

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

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

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

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For decades, Sikhs have made the choice to migrate to the United Kingdom (UK), the United States of America (USA), or Canada, as these countries are held in high esteem by Sikh communities and appear to afford prestige in socio-cultural terms to those who settle in them. However, changes in border policies (among other considerations such as the greater difficulty of establishing themselves in other countries, the opening of borders by regularization processes in Spain, commercial business purposes, or political reasons) have compelled Sikh migrants to diversify their destinations, which now i

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Dr., Sarbjit Kaur. "Guru Gobind Singh: The Birth of the Khalsa: One in Many." Sarcouncil Journal of Education and Sociology 3, no. 3 (2024): 1–2. https://doi.org/10.5281/zenodo.14632867.

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Guru gobind singh ,the tenth guru of the Sikhs. Tenth guru was the founder of a community of saint warriors –the khalsa ,and gave to the Sikhs identify by introducing the five articles of faith that khalsa Sikhs wear at all time.my research paper main topic is guru gobind singh: the birth of the khalsa: one in many

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Singh, Jagpal. "Administrative Set up of The Sikhs during half 18th Century." Anthology The Research 8, no. 12 (2024): E42 — E 47. https://doi.org/10.5281/zenodo.10926846.

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This paper has been published in Peer-reviewed International Journal "Anthology The Research"                URL : https://www.socialresearchfoundation.com/new/publish-journal.php?editID=8841 Publisher : Social Research Foundation, Kanpur (SRF International)                  Abstract : Ahmad Shah Abdali carried out his invasions of the Punjab between 1747 and 1769. He made many conquests and tried to capture the Punjab. But he had to fi

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Cipriani, Roberto. "I Sikh Storia e immigrazione [The Sikhs: History and Immigration]." International Sociology 21, no. 3 (2006): 474–76. http://dx.doi.org/10.1177/026858090602100331.

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Banerjee, Himadri. "THE OTHER SIKHS." Sikh Formations 8, no. 1 (2012): 87–112. http://dx.doi.org/10.1080/17448727.2012.671034.

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Banerjee, Himadri. "The Other Sikhs." Indian Historical Review 37, no. 2 (2010): 235–58. http://dx.doi.org/10.1177/037698361003700203.

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Hiralal, Kalpana. "Resurrection of an Identity: The Sikh Community in Durban, South Africa." Oriental Anthropologist: A Bi-annual International Journal of the Science of Man 7, no. 1 (2007): 91–108. http://dx.doi.org/10.1177/0972558x0700700106.

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This article focuses on the Sikh community in Kwazulu/Natal (KZN), a province located on the east coast of South Africa. The Sikhs are usually distinguished by their socio-religious practices and outward appearances, their language, and their historical experiences. In KZN they are a small unknown community whose history and integration into South African society have yet to be fully understood. The aims of this paper are threefold: It examines the origins and nature of Sikhism in India and the gradual development of the Sikh identity. Secondly, it charts the history of Sikh migration and sett

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Nesbitt, Eleanor. "Research Report: Studying the Religious Socialization of Sikh and 'Mixed-Faith' Youth in Britain: Contexts and Issues." Journal of Religion in Europe 2, no. 1 (2009): 37–57. http://dx.doi.org/10.1163/187489208x382901.

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AbstractAgainst a backdrop of phases of Sikh settlement in the UK, this article provides an overview of scholarship on UK Sikh communities. Attention turns to four ethnographic studies conducted by the author, two of which focused on unambiguously Sikh communities, and two of which challenge presuppositions of the boundedness of faith communities. Of these one was a study of two historically stigmatised caste-specific Punjabi communities; the other is currently examining the religious identity formation of young people in families in which only one parent is Sikh. Pointers and questions are id

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Shah, Dr Adfer Rashid, Dr Aamir Habib, Shrishti Singh, and Zuberya Nauman. "Book Review: The Sikh Heritage Beyond Borders by Dalvir Pannu." Sikh Research Journal 9, no. 2 (2025): 50–53. https://doi.org/10.62307/srj.v9i2.79.

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Dalvir S. Pannu’s book, The Sikh Heritage: Beyond Borders, which took him eleven years to complete, sheds light on how Sikhs and their faith bore the brunt of the aftermath of the Partition. This book builds upon the foundational work of architecture specialists such as Samia Karamat, whose Architecture of Sikh Shrines and Gurudwaras in Pakistan provides a noteworthy contribution to the field, and Amardeep Singh, whose Lost Heritage: The Sikh Legacy in Pakistan and its subsequent volume, The Quest Continues: Lost Heritage – The Sikh Legacy in Pakistan, present a journey of discovering the ance

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