New Directions in Sikh Studies

Singh, Pashaura

doi:10.1093/oxfordhb/9780199699308.013.035

Cited by 5 publications

(4 citation statements)

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“…The accessibility of this material does however, depend very much on the ability of Sikhs to read and understand the 'sacred language of the Sikhs' (Singh P: 2014). Indeed, my research has also highlighted that even though many Sikhs may not learn Punjabi as children, the desire to understand the teachings of the Gurus, leads many to learn Punjabi in adulthood (Singh J: 2012), leading to other types of interpretations of gurbani becoming more accessible to them.…”

Section: Resultsmentioning

confidence: 87%

Lost in translation? The emergence of the digital Guru Granth Sahib

Singh

2018

Sikh Formations

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This article explores the impact of the digital online environment on the religious lives of Sikhs with a particular focus on the emergence of the 'Digital Guru', i.e. digital versions of the Guru Granth Sahib. Using data gathered through interviews and an online survey, I examine how the 'Digital Guru' is impacting on the transmission of the Sikh tradition and on Sikh religious authority. I then explore some of the issues faced in engaging with the 'Digital Guru' and the consequences of the emergence of online translations. Given that 'going online' has become an everyday practice for many, this article contributes to understandings of the impact of the online environment on the religious adherents in general, and on Sikhs in particular.

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Section: Resultsmentioning

confidence: 87%

Lost in translation? The emergence of the digital Guru Granth Sahib

Singh

2018

Sikh Formations

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“…Pashaura Singh (2014b) notes that no translation can ever do justice to the original text and English translations by Indian authors are inadequate for academic use, due to a lack on quality (2014b: 632). Singh roots his propositions in recognising the colonial project of translation, as a tool, to create a vision of religious traditions that could be used to manipulate and control the general public (Singh, 2014b: 635).…”

Section: Decolonising Terminologymentioning

confidence: 99%

“Lost in Translation”: How Colonialism Shaped Modern Sikh Identity

Sangu

2023

JBASR

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This article traces the interactions and influence of colonialism on Sikh identity. The specific focus will be between 1870-1920, when Sikh identity was reforming under the Singh Sabha movements. Arguing the “World Religion” understanding of “Sikhism” is a de-political, private, and colonial construct. Focusing on decolonisation of thought and advocating the understanding of Sikhi as a religious-political (Miri/Piri), decolonial, lived identity. This is done through tracing colonial scholarship, Sikh scholarship, and theories and understandings in Religious Studies. Tracing how colonialism affects Sikh identity through primary research focusing on the effects of texts, translations, ideas, language, and understandings from the colonial era and the issues that has for the Sikh diaspora. Arguing the translations of Sikh scriptures by Ernest Trumpp (1877) was catastrophic for understanding Sikh identity. It argues the needed reaction to the defamatory comments made by Ernest Trumpp has led to the modern formation of “Sikhism” in line with the Protestant model of religion. This idea of “Sikhism” is detrimental to Sikh identity as it separates the boundaries between religion and the secular. This article advocates use of a vernacular approach to the study of religion to advocate for decolonisation of Religious Studies through qualitative methods of research, investigating the effects of colonial language and texts of Sikh scriptures has on the Sikh diaspora. Calling for a process of decolonisation through presenting the affects the colonial period has on Sikh religion.

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“…Like Soenita, Daro clarified in follow‐up conversations that her godna signified her status of being a guru's “godchild.” The guru, she explained, was usually a local pandit in Guyana who “christened” several “godchildren.” The concept of gurmukh is referenced almost exclusively to Sikhism in academic literature. In the Sikh tradition, the word gurmukh refers to a person who is guru‐oriented and follows the teachings of a guru (Singh 2019). Gurmukh also denotes a person who “has overcome ego” (Singh Mandair 2017, 169) and has changed from a “self‐willed being ( manmukh )” (Cassio 2019, 155).…”

Section: Marks Of Subversion: Gurmukh Reading Of Godnasmentioning

confidence: 99%

Embodying dependency: Caribbean godna (tattoos) as female subordination and resistance

Kloß

2022

J Latin Amer Carib Anth

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A tattoo has not one but multiple meanings, depending on the person and interpretations within a sociocultural context. To demonstrate, this article focuses on tattoo marks labeled godna in Suriname and Guyana and on their related tattooing practices. Godnas can be found among senior Hindu women, and can be interpreted as marks of subordination and resistance. They inscribe and actively (re)create asymmetrical power relations and embody different dimensions of dependency. Relating to the notion of service, they reinstate women's subalternized positionalities in socioreligious relationships and recreate experiences thereof, especially regarding husbands and in‐laws, gurus, and deities. However, they may also become a means of subverting patriarchal hierarchy and challenging colonial and orthodox religious structures.

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New Directions in Sikh Studies

Cited by 5 publications

References 0 publications

Lost in translation? The emergence of the digital Guru Granth Sahib

Lost in translation? The emergence of the digital Guru Granth Sahib

“Lost in Translation”: How Colonialism Shaped Modern Sikh Identity

Embodying dependency: Caribbean godna (tattoos) as female subordination and resistance

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