Sikh Research Articles

Research on Socio-Profile of Farmers of S.A.S. Nagar District, Punjab

The socio-economic traits of farm households in Punjab's rural districts were the focus of the current study. For this objective, information was gathered from 150 farm homes from the villages of S.A.S. Nagar district, Punjab. The findings showed that the Sikh religion and General Castes comprised the majority of farm households. Most people were found to be in the 30 to 70 age range, which is the most economically active. In all farm-size categories, the sex ratio was in favour of the females. The proportion of farm households living in the joint type of family was positively associated with the farm size. Most of the persons of the marginal and small farm-size categories were illiterate and with relatively low level of education as compared to the semi-medium, medium, and large farm-size categories. The proportionate share of earners was the highest for the small farm-size category and the lowest for the semi-medium farm-size category. About 92 percent of sampled farmers owned pucca houses. The proportion of sampled farmers who owned good condition houses, bathrooms and toilets were related to the farm size. About 93% of farmers contact the local input dealers for any information needed for crop cultivation. 90 % of farmers had mobile connection. It was found that most of the farmers had an internet connection (66%) for a majority of sampled farmers in the rural areas of Punjab.

Sikh Religion and Contentions around Caste

Caste has been a contentious subject in Sikhism. While the Sikh theological canons have vehemently opposed its practice, it continues to be present among the Sikhs, including its discriminatory culture. The obvious response of the Sikh leaders and scholars has been to ask for ‘a moral self-criticism’. The issue thus becomes praxeological, a matter of aligning ‘practice with the theory’. This is a simplistic response. Such a narrative also does not allow us to raise relevant questions about the contemporary framings of caste as a hegemonic construct. It also does not permit us to engage with its diverse empirics among the Sikhs and its other contextual dynamics. The paper argues that to move forward, we need to critically explore the currently popular notions of caste, most of which are drawn from orientalist and colonial constructs. They present India as being a land of Hindus and the practice of caste being its essential feature. The Indian nationalists enthusiastically endorsed such a framing because they found it useful for making claims about India’s cultural unity. Drawing from a large volume of historical and empirical writings, the paper identifies problems with such a narrative of caste which sees it as a purely religious practice. It further argues for a need to look at the materiality of caste. Religious prescripts, such as Manusriti, function as ‘ideological signals’ that promote and legitimize it. In contrast, the ideological signals provided by the Gurus and the Sikh religious canons are unambiguously opposed to such ascription-based hierarchies.

The Making of a Monster: The Perpetrators of 1984 Sikh Genocide

Our in-depth understanding of atrocities and their perpetrators stems from extensive research on the Holocaust. Since then, we have been able to ascertain the roles of authority figures, society, and environmental factors in determining the behaviour of atrocity perpetrators. It is found that violators of human rights are more often than not ordinary people. Thus, it becomes important to study this perceived ordinary nature of perpetrators because it might help us prevent genocides in the future. In 1984, the Sikh community of India found themselves on the receiving end of a genocidal war. Even after years, they have been unable to cope with the trauma and suffering. This paper aims to understand the psyche and attitudes of the ordinary individuals who decided to murder the people they had grown up with. The paper will provide an overview of the Sikh genocide, the events that led up to it, the tumultuous environment in which it was set up, the role of superior figures, and how it affected the perpetrators.

From superhero to Super Sikh: (re)constructing Sikh identity in Super Sikh comics

ABSTRACT Superhero comics established their distinctive literary conventions and narrative patterns which have been further widely adapted to create new superhero characters in different cultural contexts. Although superhero comic books have been extensively read across cultures, the Sikh community has recently discovered their pedagogical potential in disseminating the Sikh theological values and cultural ethos to Sikh children, and familiarising the western public with Sikh history and traditions. This paper analyses how superhero traditions are appropriated to create a Khalsa template of the Sikh superhero, Super Sikh, and the distinctiveness of Khalsa Sikh identity is highlighted and differentiated from the Muslim identity to address the issue of ‘mistaken identity’ hate crimes in the aftermath of 9/11.

ANALYSIS OF GENDER EQUALITY: THE ROLE WOMEN IN TEACHINGS AND PRACTICES OF SIKHISM IN MEDAN CITY

This research aims to analyze gender equality in the teachings and practices of Sikhism in Medan City. This research uses a qualitative approach with a case study method. Data was collected through in-depth interviews with key informants, participant observation, and document analysis. The research results show that the teachings of Sikhism emphasize gender equality between men and women. This is reflected in various Sikh sacred texts, such as the Guru Granth Sahib Ji, which contains stories and teachings about strong and inspiring women. Sikh teachings and practices in Medan demonstrate a strong commitment to gender equality. These Sikh principles are in line with Simone De Beauvoir's feminist theory, she emphasizes and encourages that women must believe they have equal rights and abilities to manage their own lives. and the Sikh Religion in Medan is active in realizing gender equality through various programs and activities. It is important to note that this analysis only provides a brief overview of the role and position of women in Sikh teachings and practices in Medan through the lens of feminist theory. These challenges include patriarchy that still exists in society, gender stereotypes, and women's lack of access to education and economic opportunities. This research recommends several efforts to improve gender equality in the Sikh Religion in Medan. These efforts include education about gender equality, women's empowerment, and increasing women's participation in various aspects of life in society.

We Are Conscious of Caste, but Do We Live Our Lives through It? A Case Study of Gendered Caste Marginality

Despite the strict rejection of casteism by the Sikh faith, caste-based hierarchies are still a prevalent factor amongst Sikh diasporas within the UK. On the basis of ethnographic fieldwork amongst women whose caste is considered to occupy a lower status, this paper examines their experiences and explores how, over time, this has contributed to the construction of their identity. This article situates the women within a nexus of complex social and cultural factors, illuminating the representations of caste, gender and intergenerational change within Nottingham. An intersectional standpoint provided an analytical value in accentuating the sites where gender, caste and the mediation of honour intersected. The research shows a heterogeneity in the self-positioning of women vis-à-vis caste identity and shows a marked difference in attitudes between generations, denoting a depreciation in the significance of caste. Ultimately, while the respondents were conscious of their caste and of the historical prejudice against their caste, it is significant that they did not live their lives through it, as they internalised Sikhi as their core identity.

Immersing into the lives of Punjabi women: Personal narratives on alcohol consumption

ABSTRACT Historically, alcohol has been seen as a male-dominated activity, leading to societal expectations for women to avoid excessive drinking due to their role in reproduction. This creates a repressive double standard, controlled through societal norms and family influence. Focusing on Punjabi Sikh women in Malaysia, this study is vital as it uncovers their experiences with alcohol, filling a gap in research on ethnic minority women. Through interviews, it explores diverse interpretations of religious and cultural norms, indicating that many women feel a sense of freedom and exhibit no reservations in their alcohol consumption, challenging conventional expectations.

Exploring the Religious Practice of Langar as a Route to Health Promotion in the Sikh Community in Northern England: A Qualitative Study.

Cardiovascular disease and type 2 diabetes are prevalent among UK South Asians. Langar is a Sikh religious food practice that could be important in dietary health promotion. This study explored perceptions of langar, its role in health, readiness and strategies for change and whether Gurdwaras (Sikh place of worship) are able to support change. Using an exploratory qualitative design, we conducted eight focus groups and one single interview with 28 Gurdwara attendees (12 males, 16 females), analysing transcripts using thematic analysis. Four themes were developed that described the meaning of langar, the understanding of health among Sikhs, the evolution of langar and implications for health and changing langar to protect health. It can be concluded that any change to langar needs to be gradual, respectful and widely supported. This research has scope to continue in light of the potential impact on health for the Sikh community.

The specter and postmemory of 1984 in western diasporic Sikh advocacy

ABSTRACT I examine US and Canadian Sikh diasporic politics through the lens of 1984 postmemory, or the collective memory of traumas not directly experienced but felt as such. I use interview data with US and Canadian Sikh community leaders to make the case that 1984 has been a crucial impetus for the majority of Sikh advocacy today, even that which does not directly engage the Indian state. Rather than craft a fresh political imagination, violence of the Indian state upon the Sikh body acts as a spectral force through which all continuing advocacy projects for Sikh belonging are filtered. I

Kirpan Sikh in Indonesian Legal Context

This research delves into the nuanced interplay between religious freedom and legal norms in Indonesia, with a specific focus on the Sikh practice of carrying the kirpan. This ceremonial dagger, integral to Sikh faith and identity, presents a unique challenge within Indonesia's diverse legal and socio-cultural landscape, marked by the country's commitment to Pancasila, which emphasizes religious freedom, unity in diversity, and social justice. By employing a normative juridical approach, this study scrutinizes the tension between the kirpan as a manifestation of religious expression and public safety concerns, utilizing comparative analysis to explore international perspectives and solutions. The investigation reveals a critical need for Indonesia to refine its legal and policy frameworks to more effectively accommodate religious practices like the kirpan. Drawing lessons from countries such as India, the UK, Canada, the US, and Sweden, the research advocates for inclusive legal reforms, enhanced public education, and robust intercultural dialogue. These strategies aim to reconcile the practice of carrying the kirpan with public safety imperatives, reflecting a deeper understanding and respect for religious diversity. The findings underscore the significance of integrating Indonesia's foundational principles of Pancasila into the contemporary discourse on religious freedom and minority rights. The study posits that respecting the kirpan within this ideological framework not only aligns with Indonesia's commitment to diversity and tolerance but also strengthens national unity and social harmony. This research contributes to the broader discourse on balancing religious expression and public safety in pluralistic societies, offering a comprehensive blueprint for policy and legal reforms that honor both religious freedom and collective well-being. It emphasizes the importance of dialogue, education, and legal inclusivity in fostering a society that upholds the dignity and rights of all individuals, irrespective of their religious practices. Keywords: Kirpan, Sikh, Freedom of Religion and Human Rights (FoRB), Criminal Law, Indonesia

ONE-YEAR PROSPECTIVE STUDY OF PATTERNS OF HOMICAL DEATHS- AN AUTOPSY BASED STUDY

Objectives: The aim of the study was to observe the profiling of the homicidal cases for 1 year. Methods: The present study was a prospective 1-year study of all autopsies alleged to be homicide under 302 Indian Penal Code, performed in the department of forensic medicine and toxicology at Government Medical College, Amritsar, Punjab, India, from January 01, 2021 to December 31, 2021, (1-year period) after taking permission from the institutional ethical committee. Results: The majority of cases reported were in the age group of 20–49 years, with 24 (61.5%) cases, followed by the age group of 40–59 years, which had 13 (33.3%) cases. 37 (94.9%) cases were males, followed by females 02 (5.1%).The male-to-female sex ratio is 18.5:1; 30 (76.9%) were married, while 09 (23.1%) were unmarried. The deaceased had Sikh religion in 24 (61.6%) cases, followed by Hindus in 11 (28.2%) cases; 26 (66.7%) belonged to the rural area, while 13 (33.3%) belonged to the urban area. The majority of cases where only a sharp weapon was used were 16 (41%), followed by both blunt and sharp in 14 (35.9%) cases, and blunt only in 06 (15.4%). Firearms were used in 03 (7.7%) cases. Conclusion: Based on the aforementioned observations, we believe there is a pressing need to address issues concerning youth, given their frequent involvement in such crimes. Additionally, enforcing strict nighttime surveillance and rigorously implementing laws against individuals in possession of dangerous weapons can contribute significantly to reducing such crimes.

Spiritual-political sovereignties: 3HO-Punjabi Sikh relations, pluriversal identities, and power dynamics

ABSTRACT This article explores cultural dynamics, integrative tensions, and collaborations between 3HO–Sikh Dharma and Punjabi Sikh communities in North America over the last fifty-years. Sikh Dharma's 1979 declaration as a ‘Sovereign Khalsa Spiritual Nation’ raises questions about Sikh spiritual and political sovereignty and its relationship to institutions of authority within transnational, diasporic, multicultural, and multigenerational contexts. This paper addresses communal experiences of trauma and contemporary human rights issues caused by abuses of power. It contemplates the role of the next generation in shaping Sikh futures, emphasizing productive possibilities of humility and shared sovereignties to bridge communal divides through affective empathy.

From charismatic hierarchy to autonomous Sangats: a personal reflection on the evolution of the 3HO/Sikh Dharma community

ABSTRACT This paper is a personal reflection on the establishment of Sikh Dharma and its place in the larger Sikh world. While Sikh Dharma developed unique expressions of Sikh practice and belief, it has increasingly integrated with the larger Punjabi Sikh community. The role of Yogi Bhajan in spreading key principles of Sikh philosophy and practice is examined. I conclude that Bhajan’s autocratic and exploitative behaviours distorted Sikh principles. In spite of Bhajan’s personal transgressions, Sikh Dharma has embraced the Sikh exultation: Sarbat Ka Bhalla (peace and well-being for all)!

Reflections on Sikh Dharma at Fifty

ABSTRACT Our panel on Sikh Dharma at Fifty, organized for the May 2023 Sikh studies conference at the University of California-Riverside, allowed me to update what I have previously written on 3HO/Sikh Dharma in light of recent developments affecting the organization. Here I reflect further upon (1) the internal evolution of Sikh Dharma and the self-identities of its followers, (2) the impact of Sikh Dharma – both the organization and its followers – on other Sikhs and Sikhi in North America, and (3) ways in which Sikh studies scholars have written about 3HO/Sikh Dharma positioning for the wider Sikh Panth.

Changes over time: Punjabis, Punjabi Mexicans, and Sikhs in North America

ABSTRACT Although post-1965 Punjabi Sikh immigrants are inclined to disavow the Punjabi Mexican community formed by the earlier Punjabi diaspora, and claim the earlier diaspora as a Sikh diaspora, arguably the earlier Punjabi diaspora was a cosmopolitan one and the later diaspora a Sikh transnational and religious one. But the Punjabi Mexican community, now mainstream American, is being acclaimed well beyond the borders of its descendants.

Multicultural exceptionalism: Race and gender in the Sikh diaspora of the transnational Pacific Northwest

ABSTRACT Multiculturalism discourse simultaneously produces, celebrates, and erases differences. This paper explores racial violence within the Sikh diaspora of the transnational Pacific Northwest (PNW) to understand how multicultural discourse has obfuscated the criminalization, incarceration, and surveillance of the Sikh diaspora. I draw from an analysis of Deepa Mehta's film Beeba Boys as well as ethnographic fieldwork to analyze the tropes of the ‘Surrey Jack' and the ‘Kent Boy,' two pervasive stereotypes attached to young Punjabi men in the PNW. I show that these caricatured masculinities reveal the limits of racial inclusion by reproducing stereotypes that characterize Punjabi Sikh men as ‘dangerous.’

Unleashing the power of the youth: A sparkling new era of Sikh activism

ABSTRACT This article discusses the emerging trend of Sikh women in leadership roles who are making significant contributions to build a more inclusive and equitable Sikh community outside of traditional male-dominated religious institutions. Organizations like Umeed-Hope Inc are helping to shift cultural norms and expectations around gender roles by carving out new spaces. The herein publication offers insight into the experiences of Sikh women historically and in these new spaces, the threats they face as they continue to push for equality and empowerment, and the importance of providing platforms for marginalized groups to advocate for themselves.

Lahore in the 21st Century: The functioning and development of a megacity in the global south

In the world of urban studies and history, it is not uncommon for researchers and * writers to draw from established frameworks as points of inquiry. However, in “Lahore in the 21st Century,” Qadeer presents a refreshing departure from this norm. What sets this book apart is its original analytical framework, one specifically tailored to the vibrant city of Lahore. Qadeer’s work is an exploration of the internal dynamics of urban development in Lahore, and it offers readers a unique perspective on how the city functions. At the core of Qadeer’s argument is the notion that Lahore’s social and physical development can be attributed to its internal dynamics. He uses the metaphors of software and hardware to convey this concept. He argues that the indigenous society played a pivotal role in adapting, resisting, and reshaping the initiatives brought by the external forces and dynamics. Qadeer supports his claims with examples of physical and social transformations in Lahore. Qadeer also emphasises the intricate interplay between the city’s internal dynamics and national-scale circumstances. He links Lahore’s evolution to Pakistan’s shifting political landscape and international relations. One of the book’s strengths is the author’s personal connection to the city. As someone who experienced Lahore’s transitions in the aftermath of significant outmigration by Hindu and Sikh communities in 1947, Qadeer combines his lived experiences with scholarly analysis. His memoirs are seamlessly woven into the book and meticulously corroborated with cited works. This blending of personal history and academic endeavor adds depth and authenticity to the narrative. Part of the book also serves as a historical account of Lahore. What distinguishes it from previous works is a fresh perspective on the city’s history, showing how it influences the city’s form and function. A distinctive feature of the book is Qadeer’s limited reliance on other scholars to develop an argument. While this might make it less appealing to those seeking an exhaustive review of literature on Lahore, the author’s diversity of sources is truly impressive. He offers key sources in notes, allowing interested readers to explore them independently. This approach not only keeps the book accessible but also underscores that most of the ideas presented are the author’s own, derived from his thoughtful analysis of the city.

The Impact of Indian Culture on the Literary Works of Abdul Rauf Benawa

Abdul Rauf Benawa stands as a prominent figure in Pashto language and literature, renowned for his contributions as a writer and poet. His journey as a public servant, including his tenure as a press attaché at the Afghan embassy in Delhi, India, exposed him to the rich tapestry of Indian culture. This immersion left a profound impact on his life and poetry, evident in the thematic elements and imagery within his works. Benawa's poetry vividly reflects the assimilation of Indian religious and cultural motifs, showcasing a deep reverence for traditions such as Ram Ram, Guru Grant, Guru Nanak, Vesak, Sikh, and others. Through his verses, he intricately weaves these elements into the fabric of his narratives, offering insights into the interplay between Pashto literary traditions and the broader South Asian cultural landscape. This research article delves into the nuanced exploration of Indian culture and Sikh religion as manifested in the writings and poems of Abdul Rauf Benawa. By examining various facets of these influences, it seeks to illuminate the profound impact they have had on Benawa's artistic expression and thematic repertoire, enriching the literary heritage of Pashto literature.

Revisiting Punjab’s Transformative Journey, 1947-1966: An Appraisal

"Punjab, often referred to as the 'Land of five rivers,' has been a significant player in shaping India's historical narrative, leaving an enduring mark on its trajectory. This imprint stems from the courageous and patriotic endeavours of the people of Punjab, who have etched out a distinctive place for themselves. A comprehensive study of its people becomes imperative to comprehend the nuanced dynamics of Punjab's history. This involves delving into their historical, cultural, and religious roots and understanding their political legacy. The year 1947 marked India's liberation from British rule, coinciding with a partition based on the two-nation theory. Punjab bore a heavy toll during this partition, experiencing substantial human and territorial losses. The partition's catastrophic aftermath overshadowed the jubilation of independence for Punjab. Post-partition, Punjab portrayed a sombre and bleak landscape, with the migration of refugees significantly altering the communal composition of the region. This migration upheaved the administrative, economic, and political structures, introducing many complex challenges. The division of Punjab along communal lines generated a palpable sense of indignation and frustration among the Sikh community. The expectations of establishing a Sikh State in independent India, fervently supported by Sikh, Congress, and Hindu leaders, remained unfulfilled. Perceiving an unequal distribution of territory between Hindus and Muslims, the Sikhs advocated for a Punjabi Suba. In their pursuit of this objective, the Akali Dal employed diverse strategies. This culminated in the reorganisation of Punjab on March 21, 1966, leading to its further trifurcation."