THE OTHER SIKHS

In the last 100 years, Sikhs have travelled to different countries in the West and beyond. There is a significant amount of scholarly writing about the presence of Sikhs across the globe. However, their experience in migration and settlement in different parts of India beyond Punjab remains a comparatively neglected area of Sikh studies. Its history goes back to the medieval days and includes a larger numbers of Sikhs than that exist in the Western diaspora. These Sikh sites are numerous and scattered across India. They communicate the message of home in poly-vocalic voices and point to the surfacing of another Sikh diaspora within India beyond Punjab. This article seeks to outline a small part of it with reference to the Sikh past in Manipur. Manipur is located along the Indo-Myanmar border and seeks to emphasize the local Sikh community's distinctiveness and plurality.     

Possessed for Success: Prosperity Buddhism and the Cult of the Guardians of the Treasure Trove in Upper Burma

Following the global spread of capitalism from the early 1990s, individualistic, non-institutionalised prosperity religion and ‘occult economies’ have emerged throughout the world, including South-East Asia, but have seemingly not yet been investigated with respect to Burma/Myanmar. This article focuses on the cult of the guardians of the treasure trove – a form of ‘prosperity Buddhism’ – in Upper Burma, wherein predominantly business women of lower middle classes perform possession dances to become successful in business. It has partly evolved from the lower status ‘traditional’ possession cult of the 37 Lords. The aim of this article is threefold. Firstly, it examines novel kinds of ‘Buddhicised’ possession rituals of higher status that discard religious specialists. These practices represent a democratisation of public spirit-mediumship and provide a route for success in business, agency and empowerment. Secondly, it is demonstrated that these cults seek to preserve Buddhism in the face of the current rapid changes in Burma. Thirdly, this article shows how these novel cults emerged in dynamic interplay with recent economic, social and political changes in Burma, as well as an increasing impact of globalisation.     

Sikhs and Sikhism in Bihar: Their distinctiveness and diversity

Medieval Bihar served as an important corridor for Sikh dispersal to other areas in eastern and north-eastern India. It stimulated the birth of native Sikh groups who significantly differ from their Punjabi-speaking counterparts in physical presentation and mother tongue. The essay examines why the native Sikhs’ perception of Sikhism differs from Singh Sabha’s (1873–1909) narrative of a monolithic Sikh identity, distinct from Hinduism. The study debates whether it is the perceived centrality of Sikhism’s self-representation in Punjab that stimulates fissures in the Punjabi-Bihari Sikh relationship – fissures that periodically surface and rupture an imagined, homogenized Sikh identity within the sacred precincts of twenty-first-century Patna city.     

Deconstructing the Punjab crisis of 1984: Deer,hawks, and siqdārs (‘officials’) as agents of state-sponsored violence

Acts of violence or non-violence are social phenomena that take place at particular historical junctures. They cannot be described as essential features of any community. The Punjab crisis of yesteryear reflected the multidimensionality of violence. On the one hand, involvement of the agents of ‘Third Agency’ in the garb of Sikh militants in random acts of violence and guerrilla warfare was totally unwarranted and counterproductive; on the other, one cannot overlook the sheer egregious and unjust acts of state, killing in the name of order, security, and sheer power. This paper looks at this dark period in recent Sikh history through the lens of Gurū Nānak’s Malār hymn. This is an insightful composition in which the Guru employs the metaphors of deer (hara?), hawks (bāj) and state officials (siqdār) who act as trained agents provocateurs to push a community in a particular direction – especially on the path of self-destruction – to justify state violence.     

先齐乐舞蠡测

世上任何一种文化的形成,一般都有其承继性与融合性特点。作为齐文化重要组成部分的齐国乐舞当然也不例外,它也是在齐文化的形成过程中,承继了东夷乐舞的成就,融合了尧、舜、禹三代之乐而形成的。东夷族是个喜歌好舞的民族,他们的歌舞活动,不仅造就了众多乐歌和乐舞,而且催生出了众多乐器,同时还出现了乐教、乐论和礼乐。为此作出重要贡献的有太3伏羲氏、少3金天氏、葛天氏、颛顼高阳氏、帝喾高辛氏、大舜有虞氏、东莱部落和夷夏部族联盟,就是他们为齐国乐舞打下了坚实的基础。     

PAKISTAN AND SIKH NATIONALISM: STATE POLICY AND PRIVATE PERCEPTIONS

The paper will examine Pakistan policies and perceptions of Sikh nationalism in the period from 1947 until the present day. The policies, it will be argued, have been opportunistic rather than strategic and have embraced both covert support for militancy against the Indian state in the 1980s and the attempt to use Sikhs and East Punjab as a bridge between Pakistan and India in the post-2001 period of composite dialogue. Private perceptions will be explored first through the accounts of partition survivors. They contain a typical mixture of romanticized views of Muslim–Sikh rural harmony before 1947 and of the Sikhs as an aggressive ‘Other’ in the ‘War of Religions’ at the time of the massacres and mass migrations. Their official counterpart is the attempt to ‘blame’ Sikhs for the violence and to understand the attacks in East Punjab as part of a Sikh Plan of ethnic cleansing. Secondly, private perceptions will be examined in terms of accounts written at the time of the 1980s Punjab crisis. These Pakistani works support the view of Sikhs as an ‘aggrieved minority’. Sympathy for Sikh nationalist struggle stops short of overt support for the militants in such texts. They frequently indulge, however, in attacks on the ‘Brahminical’ hegemony within India, thus echoing Sikh ethno-nationalist writings. Contemporary writings are suffused with romanticist imaginings of the Punjab, bringing harmony to the region in which the ‘love’ aspect of the love/hate relationship between Punjabi Muslims and Sikhs is emphasized. The extent to which the two Punjabs have drifted away from each other since partition is seldom acknowledged; nor the history of competing Muslim and Sikh nationalisms in the region.     

Dance becomes therapeutic in the mid to late 20th century

The convergence of dance art and therapeutic culture engendered the development of dance-movement therapy in the mid to late 20th century internationally. This article traces the sociopolitical, institutional, and aesthetic influences that coalesced in this process by contrasting histories of dance-movement therapy in Hungary and in the United States. The professionalization dance-movement therapy, through which it established its own theory, practice, and training institutions, occurred first in the United States in the late 1940s. Modern dancers in the United States began to conceptualize their activity as therapeutic, and the dancer as a (secular) healer, a therapist. The influx of therapeutic concepts into the field of dance is viewed as an example of therapeutic discourse permeating various areas of life in the 20th century. The Hungarian case provides a contrasting history of therapeutic culture, one that deviates from the predominant view of the phenomenon as a product of the global spread of Western modernization and the growth of free-market capitalism. Hungarian movement and dance therapy indeed developed independently from its American predecessor. Its history is intimately tied to the sociopolitical context of state-socialist period, particularly to the institutionalization of psychotherapy in public hospitals, and to the adaptation of Western group psychotherapies within the informal setting of the “second public sphere.” The legacy of Michael Balint and the British object-relations school provided its theoretical framework. Its methodology was rooted in postmodern dance. The methodological differences between American dance-movement therapy and the Hungarian method reflects the shift in dance aesthetics that occurred internationally between 1940 and 1980s.     

Children’s rights and the girl child in Punjab

The UN Convention on the Rights of the Child (CRC) is law by ratification in both India and Canada. For this project the author conducted ethnographies in rural Punjab and Ontario, to study how the spirit of the Convention’s text is disseminated in two different contexts. The author argues that the CRC is inherently flawed because it is text-based and can therefore only create change in environments mediated by text. Access to textually mediated spaces is varied by country of origin, class and gender. The rural girl child in Punjab is, as a result, left largely outside the influence of the CRC.     

Professional Women's Midcareer Satisfaction: Toward an Explanatory Framework

For the last two decades, professional women have entered the workforce at an unprecedented pace. Despite their labor force participation rates, numerous studies reveal that professional women face stereotyping, struggle with bias in performance appraisal, promotion, and salary, and are confronted with serious work/life tradeoffs as they climb the corporate ladder. Yet, relatively little is known about how satisfied professional women are with their careers, particularly as they move beyond entry level into midcareer. What are the critical factors that explain women's midcareer satisfaction? What factors explain differences among women in their midcareer satisfaction? Drawing on streams of research in gender and organizations, careers, sociology, and psychology, this paper begins to map out key demographic, career history, organizational, job, and stress factors proposed to explain professional women's midcareer satisfaction. Directions for future research are highlighted.

     

Religion as capital: Christianity in the lives of Anglo-Indian youth in India

Religion is an important marker of identity for India’s Anglo-Indians. It distinguishes them within the principally non-Christian context and is integral to socializing youth to their distinct Anglo-Indian culture and heritage. This can be observed in Anglo-Indian practice—attending Christian schools, church-going, celebrating religious festivals, making pilgrimages—which forms a significant part of a matrix through which young Anglo-Indians learn how to perform their Anglo-Indianness. Our recent research (2013–2014) looked at the role of religion in the lives of Anglo-Indians intergenerationally and transnationally, through a survey, interviews, and participant observation. The results suggest that the performed religiosity of Anglo-Indian youth in India yields certain benefits for this group. It constitutes a capital which has the potential to make an enormous difference to their lives—socially, culturally, and otherwise. For example, Christian practice provides them with access to élite Christian educational institutions and the career possibilities that follow from such education. This article describes our research, focusing upon the findings related to Anglo-Indian youth in India. In particular, it argues that in various ways, the practice of Christianity both acts and is recognized by young Anglo-Indians as a source of capital in their lives, which is not to say that religion is practised for the purpose of acquiring capital. Rather, religious practice is a part of being Anglo-Indian that in India accrues capital.     

Between Sigmund Freud and Paul Federn: culture as a shared path of sublimation

Freud’s interest in culture and its various manifestations – one could even call it a passion of his – is well known. We examine the correspondence between Freud and Paul Federn – which consists of 147 cards and letters, some of them completely new, and includes Freud’s letters to Federn’s wife – in order to show that their relationship too was based on their shared interest in culture. Federn was more than a colleague: he was both Freud’s right-hand man institutionally in Vienna and a trusted person to whom he referred some of his patients. This correspondence has not only historical significance but also brings to light the theoretical stakes in issues that continue to remain central to psychoanalysis.     

Buddhism as a value source in the course of new identity and lifestyle formation in the Czech Republic

This study is focused on cultural phenomena of contemporary Europe: the creation of a new religious identity without cultural precedent in European cultural history. It will concentrate on non-Asian Buddhist converts, who have adopted religious world views different from those of their ethnic heritage and the mainstream culture they live in and who use Buddhism as the value-source for their children's upbringing. The parents who, to a certain degree, master Buddhist practice and are attached to this particular religious culture, accumulate a specific religious capital which develops when there are higher levels of religious participation, knowledge and experience, including social networks. The aim of my study is to illustrate how accumulated religious capital and value models affect parental choice regarding children's education. How are these values transmitted within the families of different Buddhist streams? What is the role of the local Buddhist community in family life?     

The Sikh ‘Political Prisoner’ Issue and Hunger Strikes

This article contributes to answering the question: What has happened to Sikh ethnonationalism? I argue that the decline of this phenomenon can best be explained by examining the changing interests, incentive structures, and patterns of dominance and legitimacy of various Sikh political actors in Punjab – that is, the institutional structures on which mass community mobilization occurs. More specifically, I argue that the sustained mass mobilization of Sikhs is not possible without the active encouragement of the components of the institutionalized ‘Sikh political system’ including the dominant Akali Dal, Shiromani Gurdwara Prabandhak Committee, and Akal Takht. All of these are currently under the leadership of Parkash Singh Badal, and remain committed to moderation and non-confrontation with the central state. This conceptual argument is illustrated through detailed empirical analysis of the trajectory and eventual failure of the 2013 and 2014–2015 hunger strikes by Gurbaksh Singh Khalsa for the release of Sikh ‘political prisoners’ in India.     

Counteracting performativity in schools: the case for laughter as a qualitative and redemptive indicator

The auditing culture and its concomitant, ‘performativity’, have been at the core of the on‐going public sector reforms of the last twenty‐five years or so. The advantages and limitations of performance indicators as a managerial technique of control have long been known. Considered from an organisational, social and political perspective, it is now possible to evaluate the predictions made in the 1980s and 1990s. These focused on the consequences for the cultures of educational institutions and the emotional resilience of individuals – especially the children – within them, if techniques of this kind are inappropriately managed and emphasise the impersonal and quantitative. The article offers a compromise solution that balances effectiveness with humanity and spirituality, in the form of a radical performance indicator, namely, laughter.     

Intersections of spirituality,religion and gender in children’s literature

This paper explores the intersections of spirituality, religion and gender in contemporary children’s books published in the United States. Background for the discussion includes a history of religion in children’s literature and the history of women’s roles in the Christian tradition. Representative works of realistic fiction – historical and contemporary – and one work of science fiction are discussed.     

Family dances and the rhythms of intimacy

Over time each couple evolves its own repetitive, rhythmic patterns of loving, fighting, etc. This dance is picked up by the couple's children and becomes kinesthetic, rather than intellectual, knowledge of how to be in an intimate relationship. For each new generation of couples, making one dance out of two is the unspoken challenge to a marriage. Often mates do not fit into each other's dance, do not know the right moves, and thus remain rhythmically unfamiliar to one another, making it difficult to live in comfortable intimacy.It is possible to quickly and graphically represent these family dances in a therapy session. From the dances of the family of origin to the current dance of a couple, the impact of the rhythmic patterns of intimacy can be seen. The objective of performing a couple's family dance is to bring the rhythmic patterns into awareness and to develop a powerful metaphor for use throughout therapy.Sandra Watanabe-Hammond, BS, OTR, a co-founder of the Boston Family Institute and a faculty member of the Family Institute of Chicago, also is in private practice in Chicago at 253 E. Delaware Place and at 2 Pine Circle, Urbana, IL.     

The Formal Systems Response to Violence Against Women in India: A Cultural Lens

Violence against women (VAW) has become an increasingly salient issue in India, with women at risk for different forms of gendered violence. While there may be universal elements in the international phenomenon of violence against women, it is a complex, multifaceted phenomenon that takes shape in a particular sociocultural context. The current study employs a narrative framework to systematically examine how culture is expressed in the formal systems response and women's help‐seeking in two metropolitan cities in India. Specifically, we sought to understand, among formal system responders (a) what characterizes the dominant cultural narratives on violence against women in India; and (b) how these are reflected in community narratives of formal responders. Interviews were conducted with formal responders working in different types of local agencies (e.g., police, health centers, and non‐governmental agencies). The paper illustrates the major themes that emerged from participants’ narratives describing the multilevel influences that shape the formal system response to violence against women and women's help‐seeking efforts. The implications of these findings for effective response and directions for future research are summarized.