Authority in the Virtual Sangat : Sikhism, Ritual and Identity in the Twenty-First Century

In her paper Authority in the Virtual Sanga. Sikhism, Ritual and Identity in the Twenty-First Century, Doris Jakobsh analyses the change of authority based on her research on Sikhs on the Internet. She stresses the Web as a ‘third place’ of communication among the Sikhs as well as the phenomenon of new authorities online. However, this does not imply the replacement of the traditional seats of authority, the Akal Takht, SGPC, or gurdwara managements, but one can recognize a significant shift away from these traditional sites of authority toward the ‘new authorities’, the intermediaries of cyberspace. Her analysis shows that this aspect of the Sikh experience brings with it the most profound challenges and, most importantly, a need to bridge the post-modern individual, i.e. ‘Sikh tradition’ intertwined and legitimated by the metanarrative, and the proliferation of new authorities who have become intermediaries of Sikhism online by virtue of their expertise within the digital domain

The Guru's Way: Exploring Diversity Among British Khalsa Sikhs

This article will examine some of the diversity within the Khalsa tradition. Although Sikhs are regularly described as being ‘orthodox’ or ‘non-orthodox’ depending on whether or not they have undergone the amrit initiation ceremony, research into the religious lives of young British Sikhs found much diversity within the British Khalsa tradition. This diversity is based primarily around different maryadas or ‘codes of conduct’ each of which emphasise particular ideas and practices. Rather than comparing these maryadas to a supposed ‘norm’, maryada specific practices and notions of religious authority will be examined in order to understand how the ideas presented in these maryadas impact on ideas of Sikh identity, dietary requirements, gender equality and scriptural authority

Relocating gender in Sikh history : transformation, meaning and identity

The term 'gender' has been defined as an evolutionary, fluid construct; gendered realities are thus open to the vicissitudes of circumstance and time, emerging and developing with the shifting needs of the community within which they unfold. An analysis of gender construction is thus a useful mechanism to interpret the historical process on the whole. This theoretical position forms the framework for a reinterpretation of the Sikh community in the colonial context. The Sikh tradition itself has been part of an evolutionary process. From a primary focus on interior religiosity upon its inception, Sikhism developed into an increasingly militaristic order with highly prescribed exterior symbols and rituals. Accompanying this shift was a 'theology of difference', giving religious, symbolic and ritual sanctioning to a specific gender hierarchy. With a primary focus on male Sikh identity, female religious identity was relegated to a secondary position. Under-girding the annexation of Punjab into the British Empire were Victorian notions of the 'manly Christian', Christianized imperialism and chivalry, alongside rigid female ideals such as the 'helpmate'. The Sikhs came to be highly favoured by their imperial masters for their monotheistic ideals and what was perceived as their 'manly' and militaristic character. This hyper-masculine, militaristic construct, already enshrined within Sikh history through the creation of the Khalsa in 1699 received renewed emphasis by the British administration. The Singh Sabha reform movement initiated in the late-nineteenth century ingeniously accommodated selected aspects of the Victorian worldview into their reform agenda, particularly with regard to gender constructs. Leaders of the Singh Sabha began to actively safeguard Sikh interests in a political milieu increasingly defined by communal rivalry. A Sikh renaissance was born, bringing about a successful focus on linguistic concerns of the Sikhs, education, literature and a highly selective interpretive process of Sikh history and religion. Gender politics were pivotal to virtually all aspects of this endeavour. Novel interpretations and in certain instances 'inventions' of distinct female ritual traditions and symbolism alongside female educational initiatives fostering the 'ideal' Sikh woman were central to the objectives of the Singh Sabha reform movement.Arts, Faculty ofAsian Studies, Department ofGraduat

Seeking the Image of ‘Unmarked’ Sikh Women: Text, Sacred Stitches, Turban

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

Sikhi(sm), Sikhs and Sikh Studies: Contextualizing diversity of histories, practices and identities

This is an Accepted Manuscript of a book chapter published by Routledge in Global Sikhs: Histories, Practices and Identities edited by Opinderjit Kaur Takhar, Doris R. Jakobsh on 13/03/2023, available online: https://doi.org/10.4324/9781003281849Much of the public sphere of global Sikh engagement presents a dichotomy of defining a "true" Sikh in the light of largely hegemonic definitions of the term "religion" and as a consequence of the historiography of the development of Sikh identity. As Singh highlights, both India and Pakistan exercise control over Sikh sacred shrines, since the Partition of India in 1947 resulted in key Sikh historical shrines being situated in the newly created Pakistan. A lived religion approach is based instead on the notion that "religion is the handiwork of people", that it is ongoing "cultural work" and that its value lies in "distinguishing the actual experience of religious persons from the prescribed religion of institutionally defined beliefs and practices". According to the Sikh Rehat Maryada, only amritdhari Sikhs are regarded as being "proper" or "true" Sikhs; as such, it is this form of Sikhi/sm that is generally called upon to speak for "the Sikhs."