Sikh diaspora

This paper examines how Puran Singh foregrounds the idea of womanhood
to conceptualise a unified notion of history. Puran Singh reconstructs Sikh
history to develop a model of Sikh praxis in which women's agency is vital.
To elaborate on this idea, we have taken Puran Singh’s writings on Sikh
women, which are also essential to Sikh memory. After returning from
Japan, Puran Singh began writing on the Sikh past, he published four short
writeups, including one focusing on the struggle, bravery, and devotion of
Sikh women in the eighteenth century whom Mir Mannu, the then Governor
of Lahore, had captured. Puran Singh defines this event as an inspiring
model to understand history and womanhood.

The Sikh Art Gallery in Montreal, housed within the Montreal Museum of Fine Arts, has attracted over 200,000 visitors since its opening in 2022, becoming the most visited Sikh gallery outside India. Supported by the Sikh Foundation International and the Chadha Family Foundation, the gallery showcases historical and contemporary Sikh art, promoting cultural exchange and education. Celebrated for fostering Canadian multiculturalism, the gallery contributes to the post-pandemic revival of the museum and Montreal’s vibrant cultural landscape

The Sikh identity, represented by the Khalsa, is deeply rooted in unity, equality, and selfless service. Sikhs, known for their resilience, spirituality, and commitment to justice, have historically taken leading roles during challenging times. As the world becomes increasingly interconnected and complex, the need for a Global Sikh Renaissance has become more urgent. A key driver of this renaissance can be "Khalsa Synergy"—the collective unity and action of the global Sikh community. Through Khalsa Synergy, Sikhs can reconnect with their roots while addressing modern challenges, ensuring that the core principles of Sikhism—Naam (spirituality), Kirat (honest living), and Vand Chhako (sharing with others)—are both preserved and adapted innovatively to meet contemporary needs.
Understanding Khalsa Synergy:  Khalsa Synergy refers to the harmonious collaboration among Sikhs worldwide to leverage their collective potential. "Khalsa," introduced by Guru Gobind Singh, embodies the virtues of purity, courage, and selflessness, representing a collective spirit that transcends individualism. On the other hand, Synergy emphasizes that the whole is greater than the sum of its parts. This concept allows Sikhs from diverse social, economic, or geographical backgrounds to work together toward common goals, such as addressing inequality, promoting education, advocating for environmental sustainability, and striving for global peace.

Many biographies describe Nanak as a miraculous man, a Sufi (Mystic man in Islam), a follower of the Bhagati Movement, a Reformer, a Revolutionist, and some labeled him as the founder of Sikhism-A hybridization of Hinduism and Islam called "syncretism." Prof. Dr. Devinder Singh Chahal, an eminent scientist, discovered Nanak as the most intelligent freethinker right from his childhood when he refused to wear Janeo (a sacred thread) to become a disciple of Brahmin. From that day Nanak neither accepted nor founded any religion. In fact, he found 'enlightening philosophy' as is evident from his following definition of Sikhi: ਸਿਖੀ 1 ਸਿਸਿਆ 2 ਗੁ ਰ 3 ਵੀਚਾਸਰ 4 ॥ Sikẖī sikẖi▫ā gur vīcẖār. Sikhi 1 is the teachings 2 which are based on the enlightening 3 philosophy 4. AGGS, M. 1, p. 465. Sikhi, an enlightening philosophy having universal acceptability, is quite different from Sikhism, the religion of the Sikhs. Nanak traveled to India, Tibet, and the Middle East to have discourses with mentors of Hindu and Muslim institutions. He was recognized as a Guru and Satguru by his followers, Sikh Gurus. However, his Guru was Sabd. Besides, Prof Chahal discovered Nanak as a Natural Philosopher. In the current book, Nanak and His Philosophy, Nanak's original and unique enlightening philosophy, Sikhi, busts many religious myths. Chahal divides his book, NANAK AND HIS PHILOSOPHY, into 21 logical and scientific chapters, making it easier to comprehend the intellectual matter. In the first

Equality for All: Islam articulates equal rights for all living beings, including animals and birds, and refers to these as communities. “The earth He has assigned to all living creatures” (HQ, 55:10); "There is not a moving (living) creature on earth, nor a bird that flies with its two wings, but are communities like you...then unto their Lord they (all) shall be gathered” (HQ, 6:37); "And for women are rights over men similar to those of men over women." (HQ, 2:228)
Muslims’ main pillar of worship, Ibadah, is prayer. Congregational prayer is performed in rows where all men stand before God as equals. There is no special place for the rich or powerful; the meek and poor are not relegated to the back lines. Each man bows his head in humility, knowing that his brothers on either side of him are equally important in the sight of God.

Jassa Singh Ahluwalia was a prominent Sikh leader and warrior known for his exceptional courage, leadership, and commitment to the Sikh cause. Born in a humble family in Punjab, he rose to become the leader of the Ahluwalia Misl, that played a crucial role in the defense and consolidation of Sikh power in the region.

Artificial Intelligence (AI) has transformed information sharing in the digital era but has also exacerbated the spread of misinformation and disinformation. This issue mainly affects the Sikh community, whose history, identity, and beliefs are vulnerable to misrepresentation. This essay explores how AI-driven false content distorts Sikh history, culture, and political relations while suggesting strategies—such as digital literacy, more robust media platforms, and ethical AI advocacy—that Sikhs can adopt to mitigate these challenges.

The article highlights the need for a Global Sikh Renaissance driven by Sikh Synergy—the collective action of Sikhs worldwide. By focusing on education, spiritual growth, community service, leadership, and youth empowerment, Sikh synergy aims to address modern global challenges while preserving Sikh values and traditions for future generations.

The purpose of this position paper is to advocate for marriage equality and the inclusion of LGBTQIA+ individuals within Sikh gurdwaras. Though the paper advocates for the inclusion of LGBTQIA+ Sikhs, the report does not provide a model or framework for what this “should” or “could” look like in practice. While debates about Anand Karaj norms are common among Sikhs, this report also does not make any statements about whether the existing Anand Karaj models that are practiced today are accurate or the ideal models of Anand Karajs. The report was commissioned by Siri Singh Sahib Corporation’s Human Rights Commission to better understand the hurdles to successfully implementing marriage equality. This paper examines the tensions between Sikh spiritual and political sovereignty, the equality guaranteed in Sikhi but not actualized in Sikh institutions, and the impact of colonialism and patriarchy on Sikh practices and institutions of authority. By addressing these issues, we aim to cultivate a more inclusive and equitable environment within the Sikh community. As a note, we use “report” and “position paper” interchangeably throughout the document.

co-authored by prabhdeep kehal

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In this paper an attempt is made to understand and discuss both the philosophies and life styles of the followers of Sikhism and Lingatism or Vachana Tradition while trying to take up a Comparative Study of both in the light of Bhakti Movement and an inveterate and indomitable zeal for Reformation and Enlightenment though they reside in the provinces existing poles apart and opposite (South and North) in our country. Further it is interesting to note that Guru Nanak Devji who was a relentless traveler visited Bidar, a district head quarter in my state in which district Basava Kalyana-the field of action (Karma bhoomi) of Basavanna and his troop of enlightened sharanas is situated. There is Guru Nanak Jira Sahib in Bidar, where the holy soul set his feet hallowed the land and thus Karnataka has long association with Sikhism and even one of the five beloved ones (Panj Pyare),Bhai Sahib Singh also belonged to Bidar.

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.

Guru Amar Das composed as many bani as Guru Nanak. He was the first to caution that people started to compose Kachi (false) bani under the pen name of ‘Nanak’ after Guru Nanak's demise. Since Guru Nanak has pointed out that only rare people can deliberate bani properly, this paper discusses the need to interpret bani by applying logic and scientific information. This paper discovers that some of Guru Amar Das's bani are directly related to the philosophy embodied in the bani of Guru Nanak.
Note: ‘Bani’ is used in this article in singular and plural forms.

Patience: Patience (or forbearance) is the state of endurance under difficult circumstances. It means persevering in the face of provocation without acting in anger or exhibiting tolerance when under stress. It is also a character trait of being steadfast. Almost everyone recognizes a need for more patience at times. It is a fruit of God's grace and an essential key to better relationships with God and fellow man. Patience not only helps to protect our minds and emotions, but it can also guide us to think and view the struggle of life in a proper manner. Ibnul Qayyim [24-25], a noted Islamic scholar, has opined that our happiness in the present life and our redemption in the Hereafter depends on patience. In Islam, the importance of patience by disciples is never underestimated. The Holy Quran says, "Verily! I have rewarded them this Day for their patience; they are indeed the successful ones." (HQ, 23:111); "...to be firm or patient in pain or suffering, and adversity, and throughout all periods of panic. Such are the people of truth, the God-fearing." (HQ, 2:177); "Allah surely loves those who are the Sabireen (patient)." (HQ, 3:146); "And be patient; indeed Allah is with the patient ones." (HQ,8:46) Similarly, in Sikhism, the significance of patience has been emphasized time and again. Describing the attributes of a God-Conscious being, Guru Arjan Dev reports in his hymns. That such a person is ever in a state of steady patience and bliss. "The God-conscious being has steady patience." (Mehl 5, SGGS, p 272); "One whom He blesses with patience becomes blissful."(Mehl 5, SGGS, p 887). Shaikh Farid, a saint-poet of SGGS, stresses that one must imbibe patience in one's life to live it perfectly. "Let patience be your purpose in life; implant this within your being." (Shaikh Farid, SGGS, p 1384); "Make patience the arrow, the Creator will not let you miss the target." (Shaikh Farid, SGGS, p 1384)

The Sikh community, with its rich history and profound spiritual teachings, stands at a critical juncture in the 21st century. Today, more than ever, Sikhs need visionary leadership to navigate the complexities of a rapidly changing world. Visionary leaders are known for their foresight, creativity, and strategic thinking, which allows them to anticipate future trends and opportunities while guiding their organization or team in that direction. For Sikhs, such leadership entails guiding the community through contemporary challenges and ensuring that the foundational principles of Sikhism, justice, equality, service, and humility, are upheld and promoted.

How do traditions and peoples grapple with loss, particularly when it is of such magnitude that it defies the possibility of recovery or restoration? Rajbir Singh Judge offers new ways to understand loss and the limits of history by considering Maharaja Duleep Singh and his struggle during the 1880s to reestablish Sikh rule, the lost Khalsa Raj, in Punjab.

Sikh sovereignty in what is today northern India and northeastern Pakistan came to an end in the middle of the nineteenth century, when the British annexed the Sikh kingdom and, eventually, exiled its child maharaja, Duleep Singh, to England. In the 1880s, Singh embarked on an abortive attempt to restore the lost Sikh kingdom. Judge explores not only Singh’s efforts but also the Sikh people’s responses—the dreams, fantasies, and hopes that became attached to the Khalsa Raj. He shows how a community engaged military, political, and psychological loss through theological debate, literary production, bodily discipline, and ethical practice in order to contest colonial politics. This book argues that Sikhs in the final decades of the nineteenth century were not simply looking to recuperate the past but to remake it—and to dwell within loss instead of transcending it—and in so doing opened new possibilities.

Bringing together Sikh tradition, psychoanalysis, and postcolonial thought, Prophetic Maharaja provides bracing insights into concepts of sovereignty and the writing of history.

The short stories of Sadat Hassan Manto, who is acknowledged to be one of the pioneers of the Urdu short story, have been read variously as resorting to obscenity to demonstrate the obscenity of partition and attendant nationalism. The paper examines the short story ‘Toba Tek Singh’ arguably Manto’s most well-known and translated story, to understand the interrogation of ‘home’ in the post-colonial future which is perpetuated through the fiction re-interpreted across time, space, and different frameworks. By focusing acutely on traumatized and split subjectivities, Manto demonstrates the performative potential of cultural memory to serve as a testimony of the enduring power of memory. Moreover, it depicts the determination and disruption of current imaginings of a ‘self’ shaped by a perpetual dialectic of exclusion and inclusion, lately accelerated by the rise of muscular nationalism. Manto’s short stories protest the perpetual denial and postponement of the question of ‘home’, and hence provide a valuable insight into the postcolonial dilemma of imagining the nation as a coherent and linear space. This paper approaches this aesthetic of denial by examining the wide semiotic range of possibilities offered by an examination of the vocabulary of Manto, and thereby illuminate the contours of Manto as a practitioner of writerly writing.

The interconnectedness of all living things and the natural environment are both highly valued concepts in Sikhism. It is considered as a duty in Sikhism that being a human, it is everyone's duty to take care of the planet and safeguard its natural resources for upcoming generations. So, the concept of sustainable civilization is intimately related to Sikh environmental ethics. The idea of 'seva' or selfless service, is one of the cornerstones of Sikh environmental ethics. With no expectations of personal benefit, Sikhs are encouraged by this principle to work for the advancement of their communities and the environment. Sikhs aid in the preservation of the environment and the development of a sustainable civilization by engaging in seva. Sikhism also stresses the value of leading a modest lifestyle and minimising one's impact on the environment. Reducing waste, protecting resources, and engaging in responsible consumption are all part of this. 'Hukam', which literally means heavenly order or law, is the foundation of Sikh environmental ethics and it is our responsibility as humans to live in accordance with it. This includes leading a life that respects environment and causes as little harm as possible to it. It is considered as a duty of human to preserve nature for future generations as it is a gift from the divine. This paper revolves around the environmental ethics with special reference to the role played by Sikhism in it. It also provides the historical glimpse of environment depicting its link with the early civilizations and examining how Sikhism's historical and cultural environment influenced its adherents' outlook on life and interaction with nature. Adding further, identifying, and delving into the main environmental tenets and values that Sikh scriptures and values contain, assessing how Sikh environmental ethics might be used in real world situations to address current environmental problems including pollution, climate change, deforestation, and water scarcity and evaluating the contribution of Sikh communities, institutions and organizations to environmental sustainability and conservation are also depicted in it. The overall goal of this

This thesis explores the relationship that second-generation Sikh-Canadians have with alcohol. Predominant understandings of alcohol in the community argue that Panjabi culture promotes the consumption of alcohol while Sikhi prohibits it yet culture and religion cannot easily be separated or understood in such monolithic ways. Problems with alcohol are often relegated to a Panjabi issue stemming from a hypermasculine culture that emphasizes overconsumption. Simply blaming "the culture" misses the heterogeneity of the community and the impacts of intergenerational trauma and contemporary formations of masculinity, culture, and religion that are rooted in colonialism. Furthermore, stating that Sikhi is vehemently anti-alcohol fails to engage with the Guru Granth Sahib and the lived reality. The central thesis of the Guru Granth Sahib, IkOankar (1-Ness), advocates against binaries, moving away from normative and simplistic understandings of good and bad or prohibited and accepted. This is not to argue that Sikhi promotes alcohol consumption rather, depicting alcohol consumption in reductive and binary terms is against the IkOankar paradigm and fails to engage lived Sikhi. Although in mainstream understandings of Sikhi, alcohol is prohibited, this is not always what is practiced. Moving beyond simple prohibition or acceptance, alcohol consumption can be understood through the dynamic ways in which Sikh-Canadians engage with the substance. M.A. Thesis-M. Gill; McMaster University-Religious Studies v ACKNOWLEDGEMENTS Dedicated to the woman who carried the woman who carried me, my Nani, Mohinder Kaur and a woman whose voice I never knew and will never know, my Dhahdi, Harpal Kaur. To everyone I interviewed, you all made my heart warm. Your stories will stay with me forever and I am always awestruck by the resilience my community continues to exhibit. I am grateful to Dr. Mark Rowe for the continued support, encouragement, and rigorous edits. At times I was convinced that I did not know the English language and now I am convinced that I do not. Thank you for reading all my drafts, even the unintelligible ones! I would also like to thank Dr. Celia Rothenberg and Dr. Ellen Amster for their helpful comments and questions. I will always hold Dr. Rothenberg's classes with me for their inclusivity, nuance, and impeccable flow. Finally, I would like to thank all of my dear friends, family, and colleagues in the Department of Religious Studies for their companionship within and outside of the academy. M.A. Thesis-M. Gill; McMaster University-Religious Studies vi TABLE OF CONTENTS

This chapter, divided into two parts, explores the formation and expansion of the Sikh intellectual tradition through a case study of the enigmatic scholar Bhāī Manī Siṅgh (c. 1644-1738, ninety-four years) who appears to have been a key contributor to intellectually consolidate the Sikh community in the chaotic post-human Gurū period.

Part I takes an overall approach to examine the early generations of scholars and the institutional milieus they created, their intellectual production and participation in wider Indic knowledge systems, as well as their knowledge-dissemination to new generations of scholars. 

With this social context, part II then examines how Manī Siṅgh operated within such milieus and networks to become an intellectual authority par excellence. Intellectual authority and production in the early eighteenth-century Sikh world are generally understudied research subjects in the western academy and a case study of Manī Siṅgh may therefore yield new insights into the formation of intellectual networks and authority figures in a vulnerable period where Sikhs had to construct new models of non-Gurū intellectual authority in the absence of a living human Gurū.

authored by the esteemed historian Harjinder Singh Dilgeer. In this comprehensive exploration, Dilgeer invites readers on a captivating journey through the storied landscapes of Punjab's architectural treasures, offering profound insights into their historical, cultural, and architectural significance. Punjab, a land steeped in history and tradition, has been a cradle of civilization for millennia. From the ancient civilizations of the Indus Valley to the vibrant Sikh Empire, Punjab's heritage reflects the dynamic interplay of diverse cultures, religions, and civilizations. Within its borders lie a myriad of historical monuments, each bearing witness to the region's tumultuous past and enduring resilience. With meticulous research and scholarly expertise, Harjinder Singh Dilgeer unveils the hidden narratives behind Punjab's architectural gems, illuminating their role in shaping the cultural and political landscape of the region. From majestic forts and awe-inspiring temples to intricately adorned gurdwaras, this book presents a comprehensive guide to the historical monuments scattered across East Punjab, offering readers a deeper understanding of Punjab's rich heritage. Whether you are an avid historian, a cultural enthusiast, or an intrepid traveler, "The Heritage of the Punjab" promises to be an invaluable companion on your journey of discovery. Join Harjinder Singh Dilgeer as he unravels the mysteries of Punjab's past, celebrates its architectural marvels, and pays homage to the enduring legacy of this land of ancient traditions and timeless beauty. "The Heritage of the Punjab: Historical Monuments in the East Punjab" stands out not only for its scholarly depth but also for its stunning visual presentation. Harjinder Singh Dilgeer has meticulously curated a wealth of photographs, offering readers a vivid and immersive experience of Punjab's rich architectural heritage. Through these captivating images, readers are transported across time and space, allowing them to witness firsthand the grandeur and intricacy of Punjab's historical monuments. From the imposing forts of yesteryears to the serene beauty of ancient temples and gurdwaras, each photograph serves as a window into Punjab's glorious past. Dilgeer's careful selection of photographs not only enhances the aesthetic appeal of the book but also serves as a powerful tool for understanding and appreciation. These images not only complement the text but also provide invaluable visual context, helping readers connect more deeply with the historical significance of each monument. Whether you're a history buff, a cultural enthusiast, or simply someone who appreciates the beauty of the past, this book promises to be a treasure trove of discovery and delight.

The source of literature and history evidenced that few people divided the subcontinent in the name of religion. Partition of India is not only an event in the continent’s political history but it is an incident that has overtly affected the common people of the country bringing about endless distress to the masses. The trauma and violence bring the change in social and political courses in India in such a way that ramifications and repercussions are still noticeable. It left an intense psychological scar on the minds of men, women and children. Most of the writers did their best to hide the violence and focus on the great incident rather than the event themselves. The actual acts of deprivation, train raides, trauma, suicide, madness, and acts of destruction are vexing to keep under the carpet. In comparison, Sadat Hasan Monto, who came across the displacement of Partition, fills the informing gaps in the politically motivated history. Thus this paper aims to rethink the trauma and violence of India's partition through the short stories.

Abstract: Science and technology have impacted global society in modern scientific era immensely. Artificial Intelligence (AI) and Machine Learning are new inventions which are going to revolutionize global society using Robotics and Humanoids. Given the vast domain f influence of the AI-robotic revolution, its reverberations will be felt in religion as well. It is
claimed that these intelligent machines will be more efficient than humans and create human-like or better-than-human species artificially and to ‘play God’ become a reality. What will be the role of consciousness, spirituality, and role of religion in the modern scientific era of AI?

In two years, the Naujawan Support Network has recovered wages for international students and immigrant workers in Ontario, Canada—and now they hope to support workers nationally. NSN is the latest iteration of a long history of Sikh activism in Canada. Canada’s Sikh community has a long-held tradition of fighting against imperialism, racism, and capitalism, from the historic Ghadar movement to the Komagata Maru, to being active founders of the more recent Canadian Farmworkers’ Union and the Canadian Communist Party. NSN not only takes inspiration from this rich history, but advances it by building an alternative institution of power.

Sikhs made maximum sacrifices for the freedom of India and suffered the most during Partition of India in 1947. Only the Sikhs fought for the United India till the last while Muslim League, Congress and the British agreed to division of India based on Two Nation Theory proposed by Muslim League and Hindu Mahasabha, the mother of RSS. The demand for Khalistan was raised by the Sikhs to counter the demand for Pakistan. This study by a young historian, Jaskanwar Singh, of Liecester University is focussed on Partition and role of the Sikhs.

The first attribute ੴ (pronounced generally as Ik-Oankar or Ek-Ongkar) is the most fundamental concept of Guru Nanak, the founder of Sikh religion. In Sikh religion, God is represented by a unique alphanumeric divine symbol, ੴ, called a logo by Eleanor Nesbitt and DS Chahal. Our reflections and interpretations of Ik Oankar justify to claim its acceptance as a Symbol or Insignia of “Unity in Diversity” of World religions.

“Understanding Sikhi” is the main theme for discussion. Author goes on to elaborate his understanding of Sikhi: “Sikhi is a world-affirming tradition, meaning enlightenment can be achieved without renouncing the world, as the sacred text of Sikhi, the Guru Granth Sahib states: ‘the earth is placed, the place for the righteous action’ [1]. Implementing the teachings of Sikhi in a political and religious realm”. His argument underpins the concept of miri (political/temporal) and piri (spiritual/transcendent) of Sikhi.