Relevant bibliographies by topics / Women, Sikh

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Women, Sikh'

Author: Grafiati
Published: 4 June 2021
Last updated: 8 February 2022

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Journal articles on the topic "Women, Sikh"

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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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Nesbitt, Eleanor. "‘Woman Seems to Be Given Her Proper Place’: Western Women’s Encounter with Sikh Women 1809–2012." Religions 10, no. 9 (September 18, 2019): 534. http://dx.doi.org/10.3390/rel10090534.

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Over a period of two centuries, western women—travellers, army wives, administrators’ wives, missionaries, teachers, artists and novelists—have been portraying their Sikh counterparts. Commentary by over eighty European and north American ‘lay’ women on Sikh religion and society complements—and in most cases predates—publications on Sikhs by twentieth and twenty-first century academics, but this literature has not been discussed in the field of Sikh studies. This article looks at the women’s ‘wide spectrum of gazes’ encompassing Sikh women’s appearance, their status and, in a few cases, their character, and including their reactions to the ‘social evils’ of suttee and female infanticide. Key questions are, firstly, whether race outweighs gender in the western women’s account of their Sikh counterparts and, secondly, whether 1947 is a pivotal date in their changing attitudes. The women’s words illustrate their curious gaze as well as their varying judgements on the status of Sikh women and some women’s exercise of sympathetic imagination. They characterise Sikh women as, variously, helpless, deferential, courageous, resourceful and adaptive, as well as (in one case) ‘ambitious’ and ‘unprincipled’. Their commentary entails both implicit and explicit comparisons. In their range of social relationships with Sikh women, it appears that social class, Christian commitment, political stance and national origin tend to outweigh gender. At the same time, however, it is women’s gender that allows access to Sikh women and makes befriending—and ultimately friendship—possible.
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Jakobsh, Doris R. "Seeking the Image of ‘Unmarked’ Sikh Women: Text, Sacred Stitches, Turban." Religion and Gender 5, no. 1 (February 19, 2015): 35–51. http://dx.doi.org/10.18352/rg.10085.

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With the inauguration of the Khalsa in 1699 by the tenth guru of the Sikhs, Guru Gobind Singh, a new understanding of ‘being Sikh’ was put in place. In examining the earliest prescriptive texts of the Khalsa, manifestations of Sikh religio-cultural identity and visual distinctiveness were deeply connected to the male Sikh body. This study locates Sikh women within a number of these early ritual and textual ordinances while also exploring how Sikh female religio-cultural materiality is contradistinct to the normative Khalsa male body. The production of phulkaris, a form of embroidered head covering (but having other uses as well) was historically associated with Sikh women and are here examined as alternate forms of religious belonging, ritual production and devotion. This study concludes with an examination of how the turban, for a small number of diasporic Sikh women, can be understood both as a rejection of traditional Sikh female ideals, as well as a novel form of Sikh women’s identity construction that is closely aligned with Sikh masculine ideals.
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Manchanda, Mahima. "Sikh Women’s Biography." South Asia Research 37, no. 2 (June 13, 2017): 166–78. http://dx.doi.org/10.1177/0262728017700203.

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This article examines the biography of Bibi Harnam Kaur, the young co-founder of the Sikh Kanya Mahavidyalaya, established in 1892 in Ferozepur, Punjab as one of the earliest schools for the education of Sikh girls. The opening of this school by her husband, Bhai Takht Singh, raises questions about the extent to which such initiatives reflected the desire of Sikh men and of the Singh Sabha at that time to ensure that their women should become educated to emerge as ideal wives and mothers. The clearly hagiographical biography presents Bibi Harnam Kaur as an extraordinary young woman destined for greatness, but also raises many tensions, contradictions and conflicts hidden below the surface concerning female education in India, which a feminist reading of this biography against the grain seeks to bring out.
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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 (April 9, 2020): 179. http://dx.doi.org/10.3390/rel11040179.

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For decades, Sikhs have made the choice to migrate to the United Kingdom (UK), the United States of America (USA), or Canada, as these countries are held in high esteem by Sikh communities and appear to afford prestige in socio-cultural terms to those who settle in them. However, changes in border policies (among other considerations such as the greater difficulty of establishing themselves in other countries, the opening of borders by regularization processes in Spain, commercial business purposes, or political reasons) have compelled Sikh migrants to diversify their destinations, which now include many European countries, Spain among them. The first generation of Sikhs arrived in Spain as part of this search for new migratory routes, and there are now sizable Sikh communities settled in different parts of this country. All migrants need to follow a process of adaptation to their new living environment. Moreover, a novel living context may offer new possibilities for migrants to (re)negotiate old identities and create new ones, both at individual and collective levels. This article will explore a case study of a Sikh community in Barcelona to reflect on the forms in which Sikh men and women perceive, question, and manage their identity and their lives in this new migratory context in Spain. The present paper argues that adaptation to the new place implies identity negotiations that include the redefinition of gender roles, changes in the management of body and appearance, and, most particularly, the emergence of new forms of agency among young Sikh women. In addition, we argue that new forms of female agency are made possible not only by the opportunities offered by the new context, but also emerge as a reaction against the many pressures experienced by the young women and exerted by their male counterparts in Sikh communities, as the latter push against the loss of traditional values.
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Chohan, Risham. "Sikh women in England, by Satwant Kaur Rait." Gender and Education 21, no. 2 (March 2009): 243–45. http://dx.doi.org/10.1080/09540250902745263.

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Virdi, Preet Kaur. "Barriers to Canadian justice: immigrant Sikh women andizzat." South Asian Diaspora 5, no. 1 (March 2013): 107–22. http://dx.doi.org/10.1080/19438192.2013.722383.

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Singh, Jaspal Kaur. "Negotiating Ambivalent Gender Spaces for Collective and Individual Empowerment: Sikh Women’s Life Writing in the Diaspora." Religions 10, no. 11 (October 28, 2019): 598. http://dx.doi.org/10.3390/rel10110598.

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In order to examine gender and identity within Sikh literature and culture and to understand the construction of gender and the practice of Sikhi within the contemporary Sikh diaspora in the US, I analyze a selection from creative non-fiction pieces, variously termed essays, personal narrative, or life writing, in Meeta Kaur’s edited collection, Her Name is Kaur: Sikh American Women Write About Love, Courage, and Faith. Gender, understood as a social construct (Butler, among others), is almost always inconsistent and is related to religion, which, too, is a construct and is also almost always inconsistent in many ways. Therefore, my reading critically engages with the following questions regarding life writing through a postcolonial feminist and intersectional lens: What are lived religions and how are the practices, narratives, activities and performances of ‘being’ Sikh imagined differently in the diaspora as represent in my chosen essays? What are some of the tenets of Sikhism, viewed predominantly as patriarchal within dominant cultural spaces, and how do women resist or appropriate some of them to reconstruct their own ideas of being a Sikh? In Kaur’s collection of essays, there are elements of traditional autobiography, such as the construction of the individual self, along with the formation of communal identity, in the postcolonial life writing. I will critique four narrative in Kaur’s anthology as testimonies to bear witness and to uncover Sikh women’s hybrid cultural and religious practices as reimagined and practiced by the female Sikh writers.
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Khamisa, Zabeen. "Disruptive Garb: Gender Production and Millennial Sikh Fashion Enterprises in Canada." Religions 11, no. 4 (March 31, 2020): 160. http://dx.doi.org/10.3390/rel11040160.

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Several North American Sikh millennials are creating online values-based fashion enterprises that seek to encourage creative expression, self-determined representation, gender equality, and ethical purchasing, while steeped in the free market economy. Exploring the innovative ways young Sikhs of the diaspora express their values and moral positions in the socio-economic sphere, one finds many fashionistas, artists, and activists who are committed to making Sikh dress accessible and acceptable in the fashion industry. Referred to as “Sikh chic”, the five outwards signs of the Khalsa Sikh—the “5 ks”—are frequently used as central motifs for these businesses (Reddy 2016). At the same time, many young Sikh fashion entrepreneurs are designing these items referencing contemporary style and social trends, from zero-waste bamboo kangas to hipster stylized turbans. Young Sikh women are challenging mainstream representations of a masculine Sikh identity by creating designs dedicated to celebrating Khalsa Sikh females. Drawing on data collected through digital and in-person ethnographic research including one-on-one interviews, participant observation, and social media, as well as fashion magazines and newsprint, I explore the complexities of this phenomenon as demonstrated by two Canadian-based Sikh fashion brands, Kundan Paaras and TrendySingh, and one Canadian-based Sikh female artist, Jasmin Kaur.
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Luthra, Sangeeta K. "Out of the ashes: Sikh American institution building and the promise of equality for Sikh women." Sikh Formations 13, no. 4 (April 20, 2017): 308–32. http://dx.doi.org/10.1080/17448727.2017.1309758.

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Dissertations / Theses on the topic "Women, Sikh"

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Arora, Kamal. "Legacies of violence : Sikh women in Delhi's "Widow Colony"." Thesis, University of British Columbia, 2017. http://hdl.handle.net/2429/61275.

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This dissertation examines how Sikh women who survived the anti-Sikh massacre in 1984 in Delhi, India, cope with the long-term legacies of violence and trauma amid the backdrop of the urban space of the city. After the assassination of then Prime Minister Indira Gandhi by her Sikh bodyguards, approximately thirty-five hundred Sikh men were killed in October and November 1984. Many of the survivors, Sikh widows and their families, were relocated shortly after to the “Widow Colony,” a designated slum also known as Tilak Vihar, within the boundary of Tilak Nagar in West Delhi, as a means of rehabilitation and compensation. The work arises from fieldwork carried out between December 2012 and March 2014. I begin by discussing in depth the space of the Widow Colony and its relation to the rest of the city of Delhi. I then analyze the events of the 1984 massacre through the narratives of Sikh widows and how they remember their experiences of violence. I discuss how violence can have long-term ramifications for everyday life in arenas such as kinship networks, economic stability, health and wellness, and social life. These experiences are further amplified by gender, caste, and class. I also examine the impact of the stigma of widowhood in this community. This research seeks to interrogate how memories of violence inform, and are constituted by, embodied, affective practices carried out in a gendered space produced by the state. I argue that Sikh widows cope with long-term trauma by creating new forms of sociality and memory through their everyday lives and religious practices in the Widow Colony. The memory of the 1984 violence figures heavily among the Sikh diaspora. Thus, I also explore the relationship between the Widow Colony and Sikhs in the transnational arena.
Arts, Faculty of
Anthropology, Department of
Graduate
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Mann, Sukhjinder. "East meets west, perceptions of Sikh women living in Canada." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0006/MQ32180.pdf.

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Mand, Kanwal P. K. "Gendered places, transnational lives : Sikh women in Tanzania, Britain and Indian Punjab." Thesis, University of Sussex, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.289227.

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Srivastava, Archana. "Between expectation and experience : lives of Gujarati and Sikh women ageing in London." Thesis, SOAS, University of London, 1995. http://eprints.soas.ac.uk/28955/.

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This ethnographic study traces the ageing process as conditioned by the migration experience, and the social, economic and cultural backgrounds of Gujarati and Sikh women in London. This research was conducted amongst women of the two communities who frequented various Asian organizations and places of worship in Wood Green, Wembley and Southall in London. The data were collected through unstructured interviews. The essential experiences which condition the lives of informants include their migratory history, their residential patterns, the perceived threat from western morality, concern for their cultural identity, and actual and perceived racism. These experiences have demanded various adjustments from Indian women, such as the need to go out of their houses to work. They have to face changes in ideas about masculinity, femininity and authority, balancing their expectations (based on the ideal Indian world) with practicalities of life in London. In the absence of wider familial kin networks they need to rely on other strategies of social contact and support. All these changes have affected most women equally, but from time to time, their responses may be guided by their specific religious, regional, caste and linguistic affiliations, or by individual perceptions which are independent of such factors. This research contributes to the study of the ageing process among first generation women migrants to Britain who are growing old in a western country. It aims to understand their ageing in terms of the conflicts they experience as they adjust their expectations in light of their experience of late twentieth century London. The thesis aims more generally at an understanding of ageing processes of migratory communities living in the West.
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Bains, Harpreet Kaur. "Individual and family expectations among first and second generation Sikh women in the UK : aspirations, constraints and patriarchal practices." Thesis, University of Sheffield, 2005. http://etheses.whiterose.ac.uk/10285/.

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This thesis explores the lives of first and second generation Sikh women in the UK. It explores how women's lives are affected by family expectations, patriarchal practices and relations. Based on thirty-nine interviews (nineteen with first generation women and twenty with second generation women), the study provides an insight into generational trends and changing perspectives on patriarchal practices within the Sikh community. This study assesses how first and second generation Sikh women see `appropriate behaviour' of women as reinforced by both men and women. Women's perceptions of the impact of the Sikh community on individuals and their families are explored to evaluate the role it has in reinforcing `traditional' and patriarchal values on its members. Beginning with a review of the available literature and a discussion of its limitations the thesis moves on to give an overview of the position of South Asian groups in the UK, focusing particularly on the Sikh community and Sikh women. The thesis identifies feminist theory and the grounded theory approach as appropriate analytical tools for the research into Sikh women's perceptions of their families and communities. The results are then organised under three main headings - community, family and patriarchy. Finally, the conclusion ties together the respondents' narratives and situates Sikh women's experiences within the sphere of the Sikh family and community in the UK.
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Prasad, Deepali. "Women in Salman Rushdie's Shame, East, West and the Moor's last sigh." Thesis, Hong Kong : University of Hong Kong, 2001. http://sunzi.lib.hku.hk:8888/cgi-bin/hkuto%5Ftoc%5Fpdf?B23472601.

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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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Ohnesorg, Stefanie. "Sie zogen in die Fremde und fanden sich selbst : Neubewertung der Orient-Reiseberichte von Frauen aus dem 19. Jahrhundert vor dem Hintergrund der Geschichte des Reisens und der Reiseliteratur." Thesis, McGill University, 1994. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=28872.

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The present study has two major goals: first it reconstructs the history of travel-literature from the Middle Ages to the 19th century with a special focus on the role of women, second it attempts to analyse and evaluate travel-accounts by women who travelled to the Orient in the 19th century (Engel-Egli, Forneris, Pfeiffer, Hahn-Hahn and Muhlbach).
The reconstruction of the history of travel and travel-literature up to the 18th century shows that it was possible for women to travel with relative freedom. With the polarization of gender-roles in the last third of the 18th century, however, women were declared 'unfit for travel' and confined to their homes. Due to this development, travel-accounts by women travelling to the Orient, that were written in the middle of the 19th century, have to fulfil a special function. Besides representing an attempt to reestablish the tradition of female travellers that had been suppressed from the middle of the 18th century on, travelling to the Orient meant that the female authors in question had access to areas and spaces that were both off limits to their male counterparts (i.e. the harem) and charged with sexually connoted images. Forneris,' Pfeiffer's and Hahn-Hahn's statements can be interpreted as a conscious attempt to criticize European man through the deconstruction of the images of the Oriental femme fatale in two ways: the first criticism is that they present themselves as authorities with regard to the domain of the Oriental woman. The second occurs through consciously creating grotesque anti-images, whereby women turn the "oriental dream" of their male contemporaries into a nightmare. This act of turning the images into their opposite happens without taking into account the culturally different woman. She has been reduced to the status of an object by women travelling to the Orient exactly in the same manner as male colleagues reduced them.
In addition, this analysis gives special consideration to much discussed 19th century elements of racial theories which found their way into the travel accounts.
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Gill, Sandeep. "Revealing moments voices of Canadian Sikh women in a community health program /." 2002. http://wwwlib.umi.com/cr/yorku/fullcit?pMQ71582.

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Thesis (M. Ed.)--York University, 2002. Graduate Programme in Education.
Typescript. Includes bibliographical references (leaves 98-103). Also available on the Internet. MODE OF ACCESS via web browser by entering the following URL: http://wwwlib.umi.com/cr/yorku/fullcit?pMQ71582.
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Badyal, Pindy. "Lived experience of wife abuse for Indo-Canadian Sikh women." Thesis, 2003. http://hdl.handle.net/2429/14888.

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A qualitative research design, based on Colaizzi's (1978) understanding of Husserl's transcendental phenomenology, was used to explore and describe the personal experiences of wife abuse for Indo-Canadian Sikh women. Eight women volunteered to take part in this research study. The women were recruited from a social service agency in the Greater Vancouver Regional District. Data were collected through in-depth personal interviews that were audiotaped and later transcribed. Data analysis was based on the guidelines proposed by Colaizzi (1978). Five themes were identified and developed during the data analysis: (1) "An Eroding Sense of Self", components of this theme included self-doubt, self-blame, and sense of worthlessness. (2) "Changing Face of Fear", for Indo-Canadian Sikh women, fear alternated from distress about safety to worries about poverty, abandonment, and alienation. (3) "Feeling Extremely Ambivalent"; concern for the children, lack of finances, an attachment to their husbands, and the hope that they would change contributed to the women's profound ambivalence about whether to salvage or end their abusive marriages. (4) "A sense of Overwhelming Entrapment"; this theme was comprised of cultural dictates such as izzat (family honour) and the sanctity of marriage. (5) "Reclaiming Personal Strength"; the women utilized multiple sources including their religious faith, support from friends and family as well as psychotherapy to help them to reclaim personal strength. Having financial assistance, support from their families, and a safe place to go were crucial factors that enabled some of the Indo-Canadian Sikh women to leave their abusive marriages. The women showed incredible strength as they met the challenges imposed by cultural dictates such as izzat and clash of values with the dominant culture regarding marriage and family life. Despite insurmountable challenges and barriers to care, these women continued to persevere in their struggle to free themselves from the abuse in their marriages. The findings of this study point to the need for more cultural sensitivity training for various legal and health care professionals in order to offer effective and culturally sensitive care for this group of women. The implications of the findings for clinical practice are discussed and recommendations for further research are provided.
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Books on the topic "Women, Sikh"

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Women liberation: The Sikh vision. New Delhi: Wisdom Collection, 2012.

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Spiritual warriors: Eminent Sikh women. Amritsar: Waris Shah Foundation, 2011.

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Gilla, Mahindara Kaura. The role and status of women in Sikhism. Delhi: National Book Shop, 1995.

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The Sikhs and women education: Role of pioneer Sikh institutions. Amritsar: Singh Brothers, 2014.

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Kaura, Simarana. Prasidha Sikkha bībīāṃ. 2nd ed. Ammritasara: Siṅgha Bradaraza, 1994.

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Wiradī, Jasawanta Siṅgha. Mātā tūṃ mahāna: Gurū pariwārāṃ dīāṃ mahilāwāṃ de rekhā cittara. Jalandhara: Dīpaka Pabalisharaza, 1986.

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Kaura, Simarana. Prasidha Sikkha bībīāṃ. 2nd ed. Ammritasara: Siṅgha Bradaraza, 1994.

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Institute of Sikh Studies (Chandīgarh, India), ed. Sikhism and women. Chandigarh: Institute of Sikh Studies, 2012.

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Project, Community Religions, ed. Sikh women in England: Their religious and cultural beliefs and social practices. Stoke on Trent: Trentham Books and the Community Religions Project, 2005.

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Ḍhīṇḍasā, Rājindarajīta Kaura. Mahāna Sikkha isatarīāṃ: Bātāṃ Sikkha itihāsa dīāṃ. Chandigarh: Lokgeet Parkashan, 2014.

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Book chapters on the topic "Women, Sikh"

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Ahluwalia, Muninder K., Sailume Walo-Roberts, and Anneliese A. Singh. "Violence Against Women in the Sikh Community." In Religion and Men's Violence Against Women, 399–408. New York, NY: Springer New York, 2015. http://dx.doi.org/10.1007/978-1-4939-2266-6_25.

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Basra, Amrit Kaur. "Lived Experiences of Sikh Women in Canada: Past and Present." In Women in the Indian Diaspora, 187–200. Singapore: Springer Singapore, 2017. http://dx.doi.org/10.1007/978-981-10-5951-3_15.

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Thandi, Shinder S. "Diversities, Continuities and Discontinuities of Tradition in the Contemporary Sikh Diaspora: Gender and Social Dimensions." In Women in the Indian Diaspora, 161–76. Singapore: Springer Singapore, 2017. http://dx.doi.org/10.1007/978-981-10-5951-3_13.

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Kasten, Hartmut. "Jugendalter: Die Wogen glätten sich." In Weiblich — männlich, 121–40. Berlin, Heidelberg: Springer Berlin Heidelberg, 1996. http://dx.doi.org/10.1007/978-3-642-80183-9_7.

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"Gender, Ethnicity, and Social Relations in the Narratives of Elderly Sikh Men and Women." In Sikh Diaspora, 261–78. BRILL, 2013. http://dx.doi.org/10.1163/9789004257238_013.

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"Apni Marzi Kardhi* Home and work: Sikh women in Britain." In Enterprising Women, 73–94. Routledge, 2004. http://dx.doi.org/10.4324/9780203168646-12.

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Jakobsh, Doris R. "The Construction of Women in Sikh History and Religion—Attitudes and Assumptions." In Relocating Gender in Sikh History, 7–21. Oxford University Press, 2006. http://dx.doi.org/10.1093/acprof:oso/9780195679199.003.0002.

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Behl, Natasha. "Challenging Exclusionary Inclusion." In Gendered Citizenship, 84–112. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190949426.003.0005.

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Chapter 5 uses interview and participant observation data to demonstrate how Sikh women uphold and resist exclusionary inclusion in religious community. Sikh women often struggle to escape contradictory gendered norms that essentialize women as inferior, polluted, and suspect. Yet, for some women, membership in Sukhmani Seva Societies (devotional organizations) is an unexpected resource for active citizenship, where they sometimes reinforce but sometimes also resist socially prescribed gender roles. These women enact their citizenship rights through acts of devotion, which upends long-standing assumptions about religious space as inherently undemocratic. Sikh women envision and enact more egalitarian interpersonal and community relations through their devotional practices, which understand gender equality and minority rights as coexisting and human and divine agency as interdependent. Their experience suggests that religious practices can be understood as a form of active citizenship that can potentially challenge exclusionary inclusion and negotiate between state, community, and gender in new ways.
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Behl, Natasha. "Understanding Exclusionary Inclusion." In Gendered Citizenship, 56–83. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190949426.003.0004.

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Chapters 4 utilizes interview and participant observation data to focus on Sikh women’s lived experience of exclusionary inclusion in civil society and the home. Chapter 4 demonstrates how research participants construct the category of woman in relation to home and marriage, and how they naturalize exclusionary inclusion through the following unwritten and informal rules: (1) women’s rights and duties, (2) public policies, (3) women’s religiosity, (4) women’s purity, and (5) women as perpetual outsiders. A majority of research participants understand gender equality and religious autonomy as competing goals, which makes it more difficult to achieve equality. The ethnographic data reveals that Sikh women do not experience civil society as an uncoerced space of voluntary associational life, and they do not experience the home as a place of safety, security, and respect. Rather they experience exclusionary inclusion in both these spaces.
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Gayer, Laurent. "From Militancy to Activism? Life Trajectories of Sikh Women Combatants." In Activists Forever?, 159–80. Cambridge University Press, 2019. http://dx.doi.org/10.1017/9781108690928.007.

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You might also be interested in the extended bibliographies on the topic 'Women, Sikh' for particular source types:
Journal articles Books
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