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

ABSTRACT

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.     

Guru Nanak’s sensuous metaphysics

ABSTRACT

Religion and aesthetics are demarcated as two different avenues with ‘God’ and ‘Beauty’ as their respective goals. Opposite of anesthetic, aesthetics is clearly the heightening of the senses. But religion with its focus on God dwelling in a world beyond ours mandates a negation of those very senses. Guru Nanak, the first Sikh Guru, overturns such an antithesis. My paper focuses on Guru Nanak’s Japji, the foremost devotional hymn in the Guru Granth Sahib, to explore the way in which aesthetics and religion merge together in the unitary experience of a sensuous metaphysics.     

‘KEEPING THE FAITH ALIVE': TEACHING SIKH KIRTAN IN AMERICA

Since the large influx of Sikhs to the USA beginning with immigration reform in the 1960s, Sikhism has continued to come into view as an American religion. Throughout the USA today, Sikhs are devoting vast amounts of time and effort toward keeping continued generations of Sikh Americans connected with Sikh communities, traditions, history, and ways of being and knowing. One of the primary ways that many communities are teaching younger generations how to be Sikh in America is through teaching the performance of the Sikh sacred musical tradition, Gurbani kirtan (musical performance of the Word of the Gurus and Bhagats of Sikhism found within the Guru Granth Sahib). This article will explore observations from my field research and interviews among people who are teaching the Gurbani kirtan tradition in the USA, and their students. I will discuss how those teaching the tradition fall into several groups: organized kirtan academies, well-known kirtaniyas (Sikh sacred musicians) who hold periodic workshops, professional music teachers, and volunteer instructors within gurdwara communities. I will present insights from my interviews conducted with interviewees from each group about their pedagogical methods, reasons for teaching, and hopes and concerns for the future. Finally, I will conclude with some observations on the role of Gurbani kirtan in the emergence of Sikhism as an American religion.     

Multiple Religious Belonging among visitors of Dominican spiritual centers in the Netherlands

ABSTRACT

In the religiously pluralized Western world, a trend called ‘Multiple Religious Belonging’ (MRB) has been identified. Although it is a much theologically debated concept, empirical research on the practice of MRB is limited. The present research project therefore explores the phenomenon of MRB among visitors of Dominican spiritual centers in the Netherlands (n=472). It investigates to what extent and in which ways such visitors combine elements from more than one religious tradition in their lives and what they perceive to be the benefits of combining elements. It links this information to their views on religion, the resources they draw from, their (religiously diverse) networks, and their motivations for attending spiritual activities. The results indicate that respondents who combine elements from more than one religious tradition (‘combiners’) are more likely than ‘non-combiners’ to: a) see religion as something that is constantly changing during the life course; b) have networks which are religiously diverse; c) place importance on nature, in-depth conversations, personal rituals or practices, and theological, philosophical, and spiritual texts as resources; d) be motivated to attend spiritual centers because of a focus on self-exploration.     

EMOTION IN SIKH MUSICOLOGY

Recent studies in Sikh musicology have focused on its history and theory. However, there is an absence of theoretical research which focuses on the role of emotions in Sikh music. In this paper, we contribute to this research by investigating key issues relating to emotions in Sikh musicology. We explore theories which propose that a rāga will evoke a particular emotion/mood in the listener and that there are a number of factors which influence this process. In particular, we focus on two parallel theories which we term the ‘one rāga one emotion’ and the ‘one rāga multiple emotions’ theories. We consider these theories within the context of the shabads (We are adding an ‘s’ for Punjabi plural words such as shabads and rāgas although the plural in Punjabi in this case would be Shabad or rāga. By Anglicising the words in this way we hope that it makes the paper easier to read), in particular rāgas of the Guru Granth Sahib which convey a number of emotions/moods. In this paper, we explore the problem of how to approach the interpretation of rāgas within the context of the emotions/moods presented in the shabads of those rāgas whilst adhering to the musical structure of the rāga. We use rāga Sirī to exemplify and focus the discussion. We challenge the ‘one rāga one emotion’ theory and propose that a rāga can be performed to evoke a number of emotions/moods but that certain considerations have to be taken into account by the performer during the rendition of the rāga.     

Materializing Sikh pasts1

Objects and sites related to the Sikh Gurus, heroes and martyrs are ubiquitous in Punjab and beyond. As objects of memory, they function to represent the past and participate in a larger narration of that past as history. This paper examines exemplary cases of Sikh historical objects and sites and considers their role as lieux de memoire, as theorized by Pierre Nora, to commemorate the Guru and the relationships that constitute the community around him. Narration constitutes the animating principle for these objects, making them both like and unlike other kinds of material religious traditions generally known as ‘relics’. The early Buddhist tradition is provided for productive contrast, to suggest a parallel case of a narrative frame that determines the historical meanings of the material aspect of religious practices and ideologies.     

Assisted Suicide,Suffering and the Meaning of a Life

The ethical problems surrounding voluntary assisted suicide remain formidable, and are unlikely to be resolved in pluralist societies. An examination of historical attitudes to suicide suggests that modernity has inherited a formidable complex of religious and moral attitudes to suicide, whether assisted or not. Advocates usually invoke the ending of intolerable suffering as one justification for euthanasia of this kind. This does not provide an adequate justification by itself, because there are (at least theoretically) methods which would relieve suffering without causing the physical death of the suffering person. Carried to extremes, these methods would finish the life worth living, but leave a being which was technically alive. Such acts, however, would provide no moral escape, since they would create beings without meaning. Arguments seeking to justify ending the lives of others need some grounding in concepts of the meaning of a life. The euthanasia discourse therefore needs to take at least some account of the meaning we construct for our lives and the lives of others.     

“I don't reject the Catholic Church—the Catholic Church rejects me”: How Twenty- and Thirty-somethings in Poland Re-evaluate their Religion

Abstract

Given measures of religious belief and participation, young adults in Poland are becoming increasingly disengaged from the Catholic Church. Broad theories of secularisation are less useful for making sense of this trend than an analysis of the role of Catholicism in Polish society in the twentieth century, which demonstrates the ways in which forms of belief are contingent upon wider social and political transformations. This article argues that, since 1989, attempts by the Catholic Church in Poland to influence public life through conservative social and political interventions have alienated young people who are looking for religious resources with which to make sense of their lives in a rapidly changing social milieu. Alongside disengagement from conservative, propositional forms of Catholic truth and rejection of direct authority, young people still possess ‘religious capital’ and look upon religious ideas to orientate their personal lives. However, disaffection from the propositional truths offered by the Church and disengagement from rituals and practices of ‘folk Catholicism’ at the level of the family and local parish have not led to widespread expressions of atheism among young people. Instead, there is a sacralisation of everyday life and there are attempts to use ‘religious capital’ to help young people make choices for life. The reconfigured ‘religious capital’ is often expressed through diffuse Catholic symbols and sentiment as well as the periodic use of major religious festivals as a means of finding access to some form of collective religious experience. The article concludes by reflecting on the implications of these changes for the future religious landscape of Polish society.     

Psychobiography and the Psychology of Religion: A Tribute to the Work of Donald Capps

This article examines Donald Capps’s work on the psychology of major religious figures and the social forces that informed their psychic lives, spiritual worldviews, and teachings. Drawing on four texts that were published between 2000 and 2014, the essay explores Capps’s views on the importance of psychobiography to the study of religion and the specific contributions his thinking has made to a greater understanding of the historical Jesus. The article considers Capps’s analysis of Jesus’s illegitimacy and his role as healer within the society in which he lived and preached. Building on Capps’s work, the article also expands on feminist and postcolonial theories that offer insight into the psychosocial development of religious figures whose teachings and beliefs emerged out of their individual life circumstances and the larger socio-political culture in which they lived.     

Being ‘Spiritual’ and Being ‘Religious’ in Europe: Diverging Life Orientations

The present study shows that being ‘spiritual’ and being ‘religious’ are becoming different life orientations for a large part of the population. As far as we know, for the first time, a sample from an European country shows that these orientations are reflected in two coherent clusters of beliefs, experiences, and practices of what we call ‘new spirituality’ on the one hand and ‘traditional, church-related religion’ on the other hand. In addition, it appears that ‘only spiritual’ (and not ‘religious’) people and ‘only religious’ (and not ‘spiritual’) people have less ‘intensive’ spiritual/religious lives than people who describe themselves as ‘both spiritual and religious’. The ‘both’ category is not homogenous, probably as a result of the different associations which its members have of the conceptions of ‘spiritual’ and ‘religious’. The people in this category can be sub-divided in two sub-groups which show different profiles.     

Sikhs of Nagaon in Assam (India): Dilemmas of language and religion*

Sikhs are a widely scattered community found both in India and far beyond. They have historically been a hardworking people who have sought out economic opportunity in a wide variety of places. In the state of Assam, there are Sikhs who had settled there for the past two centuries, exclusively in the villages of one district of Nagaon. They claim to be the progeny of Sikh soldiers sent there by Maharaja Ranjit Singh in support of the Ahom king. After they lost the battle and dispersed to the forested areas clearing the jungle and cultivating the land. While they have kept Sikh tradition in its entirety and believe fully in Guru Granth, they do not understand Punjabi. The Punjabi Sikhs, as later day migrants, have subjected them on these grounds and refer to them as ‘duplicates.’ This article will seek to present a full account, however, of their immersion into the culture of Assam and how they came to call themselves Axomiya, a distinct type of Sikhs from this state.     

Advaita Vedanta and the Repositioning of Subjectivity in the Life-writing of Christopher Isherwood, "Homosexualist"

Abstract

For British critics, Christopher Isherwood went off the literary radar when he declared himself a pacifist and de-camped to California on the eve of WWII. Nothing he wrote after the Berlin Stories (1939), when his life was barely half over, until Christopher and his Kind, in 1976, when he emerged as a kind of gay literary icon, was accorded much serious attention from Britain's literary establishment. Furthermore, what he published during his long relationship with a guru in the Ramakrishna Vedanta tradition—which culminated in the classic My Guru and his Disciple (1980)—has scarcely been taken seriously, and only a few of the more astute literary critics have detected the influence of Vedanta philosophy in his later work (e.g. Nagarajan, 1972). Yet there have been calls for Isherwood to be re-evaluated as a serious religious writer (Wade, 2001).

If such calls are to be taken seriously there are several issues that need to be addressed, not the least of which would be the dominant cultural expectations surrounding the (im)possibility of a spirituality not predicated on the denial of sexuality. "My personal approach to Vedanta was, among other things, the approach of a homosexual looking for a religion which will accept him," he wrote in 1970 (Bucknell, 2000: ix).

There is also the problem of an unreconstructed colonialist prejudice towards religious practices associated with a subject people. Here, I review important aspects of the non-dualist philosophy of his Advaita training that allowed Isherwood to integrate his sexuality and his writing with his religious practice.

Isherwood was inclined less to approach ideas as abstract principles and more as they were embodied in particular people. With this particular Swami, an exponent of the Ramakrishna Vedanta tradition, Isherwood found his lifelong guide, and the narrative of his spiritual journey is the history of a relationship that deepened over 40 years. That relationship is the other focus of this article.     

Sacred practices in highly religious families: Christian, Jewish, Mormon, and Muslim perspectives

Quantitative research examining linkages between family relationships and religious experience has increased substantially in recent years. However, related qualitative research, including research that examines the processes and meanings behind recurring religion-family correlations, remains scant. To address this paucity, a racially diverse sample (N = 24) of married, highly religious Christian, Jewish, Mormon, and Muslim parents of school-aged children were interviewed regarding the importance of religious family interactions, rituals, and practices in their families. Mothers and fathers discussed several religious practices that were meaningful to them and explained why these practices were meaningful. Parents also identified costs and challenges associated with these practices. Interview data are presented in connection with three themes: (1) "practicing [and parenting] what you preach," (2) religious practices, family connection, and family communion, and (3) costs of family religious practices. The importance of family clinicians and researchers attending to the influence of religious practice in the lives of highly religious individuals and families is discussed.