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By analyzing concrete examples of the creation of a heritage in the context of migration, this multi-sited ethnography considers the implications of representations of religions and diaspora for Sindhi Hindus and other similar communities.
Polemic against the view advanced by the Arya Samaj and others that the Sikhs are Hindus and not a separate religious entity.
Five hundred years ago, Guru Nanak founded the Sikh faith in India. The Sikhs defied the caste system; rejected the authority of Hindu priests; forbade magic and idolatry; and promoted the equality of men and women -- beliefs that incurred the wrath of both Hindus and Muslims. In the centuries that followed, three of Nanak's nine successors met violent ends, and his people continued to battle hostile regimes. The conflict has raged into our own time: in 1984 the Golden Temple of Amritsar -- the holy shrine of the Sikhs--was destroyed by the Indian Army. In retaliation, Sikh bodyguards assassinated Prime Minister Indira Gandhi. Now, Patwant Singh gives us the compelling story of the Sikhs -- their origins, traditions and beliefs, and more recent history. He shows how a movement based on tenets of compassion and humaneness transformed itself, of necessity, into a community that values bravery and military prowess as well as spirituality. We learn how Gobind Singh, the tenth and last Guru, welded the Sikhs into a brotherhood, with each man bearing the surname Singh, or "Lion," and abiding by a distinctive code of dress and conduct. He tells of Banda the Brave's daring conquests, which sowed the seeds of a Sikh state, and how the enlightened ruler Ranjit Singh fulfilled this promise by founding a Sikh empire. The author examines how, through the centuries, the Sikh soldier became an exemplar of discipline and courage and explains how Sikhs -- now numbering nearly 20 million worldwide -- have come to be known for their commitment to education, their business acumen, and their enterprising spirit. Finally, Singh concludes that it would be a grave error to alienate an energetic and vital community like the Sikhs if modern India is to realize its full potential. He urges India's leaders to learn from the past and to "honour the social contract with Indians of every background and persuasion."
This new dictionary provides over 350 accessible definitions of the terms that the growing number of students of Sikhism will encounter. It covers beliefs, practices, festivals, sacred sites, and principal languages, as well as the social and religious processes through which Sikhism has evolved. A major focus is the teachings of the founder of Sikhism, Guru Nanak, and doctrinal developments under subsequent Gurus. Incorporating the 500-year history of Sikhism, from its birth in northern India to its more recent spread around the world, it covers the interplay between the Sikh tradition and other religious traditions including Hindu and Sufi. It is an invaluable first reference for students and teachers of Sikhism, religious studies, South Asian studies, and philosophy, as well as the related disciplines of history, sociology, and anthropology as well as for all practicing Sikhs and anyone with an interest in Sikh religion and culture.
The ethnic and religious violence that characterized the late twentieth century calls for new ways of thinking and writing about politics. Listening to the voices of people who experience political violence—either as victims or as perpetrators—gives new insights into both the sources of violent conflict and the potential for its resolution. Drawing on her extensive interviews and conversations with Sikh militants, Cynthia Keppley Mahmood presents their accounts of the human rights abuses inflicted on them by the state of India as well as their explanations of the philosophical tradition of martyrdom and meaningful death in the Sikh faith. While demonstrating how divergent the world views of participants in a conflict can be, Fighting for Faith and Nation gives reason to hope that our essential common humanity may provide grounds for a pragmatic resolution of conflicts such as the one in Punjab which has claimed tens of thousands of lives in the past fifteen years.
The Oxford Handbook of Sikh Studies innovatively combines the ways in which scholars from fields as diverse as philosophy, psychology, religious studies, literary studies, history, sociology, anthropology, political science, and economics have integrated the study of Sikhism within a wide range of critical and postcolonial perspectives on the nature of religion, violence, gender, ethno-nationalism, and revisionist historiography. A number of essays within this collection also provide a more practical dimension, written by artists and practitioners of the tradition. The handbook is divided into eight thematic sections that explore different 'expressions' of Sikhism. Historical, literary, ideological, institutional, and artistic expressions are considered in turn, followed by discussion of Sikhs in the Diaspora, and of caste and gender in the Panth. Each section begins with an essay by a prominent scholar in the field, providing an overview of the topic. Further essays provide detail and further treat the fluid, multivocal nature of both the Sikh past and the present. The handbook concludes with a section considering future directions in Sikh Studies.
An urgent manifesto and a dramatic memoir of awakening, this is the story of revolutionary love. Finalist for the Dayton Literary Peace Prize • “In a world stricken with fear and turmoil, Valarie Kaur shows us how to summon our deepest wisdom.”—Elizabeth Gilbert, author of Eat Pray Love How do we love in a time of rage? How do we fix a broken world while not breaking ourselves? Valarie Kaur—renowned Sikh activist, filmmaker, and civil rights lawyer—describes revolutionary love as the call of our time, a radical, joyful practice that extends in three directions: to others, to our opponents, and to ourselves. It enjoins us to see no stranger but instead look at others and say: You are part of me I do not yet know. Starting from that place of wonder, the world begins to change: It is a practice that can transform a relationship, a community, a culture, even a nation. Kaur takes readers through her own riveting journey—as a brown girl growing up in California farmland finding her place in the world; as a young adult galvanized by the murders of Sikhs after 9/11; as a law student fighting injustices in American prisons and on Guantánamo Bay; as an activist working with communities recovering from xenophobic attacks; and as a woman trying to heal from her own experiences with police violence and sexual assault. Drawing from the wisdom of sages, scientists, and activists, Kaur reclaims love as an active, public, and revolutionary force that creates new possibilities for ourselves, our communities, and our world. See No Stranger helps us imagine new ways of being with each other—and with ourselves—so that together we can begin to build the world we want to see.
This book explores the organic lives of popular Sufi shrines in contemporary Northwest India. It traverses the worldview of shrine spaces, rituals and their complex narratives, and provides an insight into their urban and rural landscapes in the post-Partition (Indian) Punjab. What happened to these shrines when attempts were made to dissuade Sikhs, Muslims and Hindus from their veneration of popular saints in the early twentieth century? What was the fate of popular shrines that persisted even when the Muslim population was virtually wiped off as a result of migration during Partition? How did these shrines manifest in the context of the threat posed by militants in the 1980s? How did such popular practices reconfigure themselves when some important centres of Sufism were left behind in the West Punjab (now Pakistan)? This book examines several of these questions and utilizes a combination of analytical tools, new theoretical tropes and an ethnographic approach to understand and situate popular Sufi shrines so that they are both historicized and spatialized. As such, it lays out some crucial contours of the method and practice of understanding popular sacred spaces (within India and elsewhere), bridging the everyday and the metanarratives of power structures and state formation. This book will be useful to scholars, researchers and those engaged in interdisciplinary work in history, social anthropology, historical sociology, cultural studies, historical geography, religion and art history, as well as those interested in Sufism and its shrines in South Asia.