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Eleanor Nesbitt - One of the best experts on this subject based on the ideXlab platform.
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brill s encyclopedia of Sikhism volume 1 history literature society beyond punjab
2017Co-Authors: Knut A Jacobsen, Gurinder Singh Mann, Kristina Myrvold, Eleanor NesbittAbstract:Sikhism is one of the most important religious traditions of South Asian origin.Sikhs are historically connected to the Punjab region in South Asia, but their religious traditions are transnational ...
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8. Sikhism and the third millennium
Very Short Introductions, 2016Co-Authors: Eleanor NesbittAbstract:How is Sikhism viewed today, both within and outside the religion? Terrorism these days is closely associated with religion in popular consciousness. The notion of ‘fundamentalism’ is especially emotive. Alongside a rise in fundamentalist feelings, a growing disregard for religion in the late 20th century and beyond has been observed. This apparent contradiction poses challenges to the world’s religions. ‘Sikhism and the third millennium’ examines the many issues facing contemporary Sikhs. These are of faith and the place of Sikhism, issues that will continue to need intellectual and spiritual examination in the future.
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5. The shaping of modern Sikhism
Very Short Introductions, 2016Co-Authors: Eleanor NesbittAbstract:Contemporary Sikhism was formed by the views of a group of influential intellectuals and political activists. The intellectuals were the 18th-century Tat (pure) Khalsa, and they presented the Sikh teachings and practices of their own and previous generations as sharply differentiated from Hinduism. ‘The shaping of modern Sikhism’ tells the story of the Tat Khalsa in the context of 19th- and 20th-century Punjab, a period remembered for competing Sikh reformist movements and a time when key features of Sikhism took their current form, such as the Golden Temple and a distinctive Sikh marriage rite. The impact of British rule, the Akali movement, and 1947 Partition are also described.
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Sikhism: a guide for the perplexed
British Journal of Religious Education, 2015Co-Authors: Eleanor NesbittAbstract:Sikhism: A Guide for the Perplexed is one of about ten introductions to Sikhism authored by Sikh Studies specialists in the present century. After Mandair’s monumental Religion and the Spectre of t...
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Issues in Writing ‘Introductions’ to ‘Sikhism’
Religions of South Asia, 2007Co-Authors: Eleanor NesbittAbstract:The paper sets the author’s introductions – in particular Sikhism A Very Short Introduction (2005a) – in the context of earlier introductions to (and more substantial treatments of) Sikhism. After noting challenges intrinsic to representing faith traditions, and the particular task of the writer of introductions, my focus rests on reflexivity and the fact that context and conversation – both recent events and particular collaborations – shape agendas. Likewise, I suggest, critical attention needs to take account of the writer’s disciplinary formation, as historian, linguist or, in my case, ethnographer. The eruption, in the last quarter of the twentieth century, of hostility against Professor Hew McLeod and other scholars trained in critical methods receives comment, as this affects the decisions made in designing and drafting scholarly introductions. It is also a part of Sikh history, and as such receives a place in my own Introduction. The article refers to some particularly sensitive aspects of Sikh history and to the balance of criteria in selecting visual images as well as in creating text. The ‘world religions’ paradigm of much religious studies and religious education comes in for scrutiny, as does the western matrix in which ‘Sikhism’ and other ‘isms’ have been named and conceptualized as discrete systems rather than unbounded traditions. A range of decisions that I made as author are revisited such, for example, as the emphasis on the Punjab and on the international spread of the Panth, and the selection of exemplars. The elusiveness of spirituality, the dearth of Sikh material available on ethical issues and the possibility of engaging as author with recent, ‘postmodern’ approaches are considered. Finally the writer’s responsibility is outlined – a responsibility which comprises introducing diaspora Sikhs to their heritage as well as introducing the faith to outsiders. Introductions, it is argued, have a contribution to make to interfaith dialogue.
Arvinder Singh - One of the best experts on this subject based on the ideXlab platform.
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Sikhism a quest for human dignity
International Journal of Research, 2015Co-Authors: Arvinder SinghAbstract:The quest for human dignity is deeply rooted in the Sikh socio-spiritual and political thought. Sikh Gurus had restored the human dignity, self-respect and self-confidence of demoralized masses in the darkest hours of history of humankind. Human dignity is a central theme of their divine compositions.
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The Idea of Service to Humanity in Sikhism
International Journal of Research, 2014Co-Authors: Arvinder SinghAbstract:Sikhism urged for a strong sense of fellow feeling in the society. The Sikh Gurus wanted to eliminate the ill effects of hierarchical social structures, racial arrogance and religious prejudices.
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Sikhism: A Householder’s Religion
2012Co-Authors: Arvinder SinghAbstract:Prior to the emergence of Sikhism, household life is regarded as an obstacle in the way of spiritual growth of an individual. The Eastern religions gave too much importance to ascetic and celibate life. This tendency gave birth to various kinds of socio-political crisis. Guru Nanak, founder of Sikhism, and his successors Sikh Gurus through their Divine hymns recognized the role of family life in the socio-spiritual growth of an individual. Sikhism gave preference to family life. Sikhism as a householder’s religion has breakdown the dichotomy of spiritual and temporal concerns. Sikh Gurus’ householder religion brought revolution in the way of life of poor masses and transforms the role of religion; and taught to fight against social discriminations, religious bigotry and political tyranny.
Denis Matringe - One of the best experts on this subject based on the ideXlab platform.
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Les sources sikhes de l’histoire du Sikhisme après la fondation du Khālsā (v. 1699 – 1849)
2018Co-Authors: Denis MatringeAbstract:Cette notice est consacrée aux principales sources textuelles sikhes de l'histoire du Sikhisme de 1699 à 1849. Elle présente dans un premier temps l'histoire des sikhs et l'évolution du Sikhisme de la fondation de l'odre du Khālsā par Guru Gobind en 1699 à la conquête du royaume sikh du Panjab par la Compagnie britannique des Indes orientales en 1849. La première source étudiée est le Dasam Granth, second livre sacré des sikhs attribué par les sikhs à Guru Gobind, mais en fait ouvrage composite, comportant des textes du Guru, mais aussi tout un matériau mythologique et narratif hindou, et rédigé en diverses langues (principalement en hindi littéraire occidental ou braj, langue cosmopolite de la poésie kr̥ ṣṇaïte, avec un long poème narratif en panjabi et une lettre de Gobind à l'empereur moghol Aurangzeb en vers persans). La deuxième source retenue est un ensemble de manuels de code (Rahit-nāmā) en panjabi attribués par la tradition à Gobind, mais rédigés en fait dans le courant du 18 e siècle. La troisième source consiste en poèmes narratifs en braj mâtiné de panjabi, les Gur-bilās, qui chantent les hauts faits guerriers et la gloire des sixième et dixième Gurus. MOTS-CLÉS Inde Panjab 18 e-19 e siècle Sikhs Dasam Granth Rahit-nāmā Gurbilās SUMMARY This note deals with the main Sikh textual sources for the history of Sikhism between 1699 and 1849. It is firstly concerned with the history of the Sikhs and the evolution of Sikhism from the founding of the militant order called Khālsā by Guru Gobind in 1699 to the conquest of the Sikh kingdom of the Panjab by the British East India Company in 1849. The firs source examined is the Dasam Granth, second sacred book of the Sikhs, which they attribute to Guru Gobind, but in fact a composite work, including texts by the Guru, but also a Hindu mythological and narrative material, and written in diverse languages (mainly western literary or Braj, the cosmopolitan language of Kr̥ ṣṇaite poetry, with a long narrative poem in Panjabi and a letter in Persian verse by Gobind to the Mughal emperor Aurangzeb). The second source is a collection of code manuals (Rahit-nāmā) in Panjabi, considered to be the work
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Les sources sikhes de l’histoire du Sikhisme jusqu’à la fondation du Khālsā (1604 – v. 1699)
2018Co-Authors: Denis MatringeAbstract:Cette notice est consacrée aux principales sources textuelles sikhes de l'histoire du Sikhisme. Elle présente dans un premier temps les conditions dans lesquelles apparut cette forme religieuse au sein de la bhakti, courant de dévotion théiste de l'hindouisme, et comment elle évolua au Panjab sous la direction de dix Gurus qui se succédèrent jusqu'à la fin du 17 e siècle et en firent une religion à part entière. La première source étudiée est le premier et le livre le plus sacré pour les sikhs, l'Ādi Granth, vaste ensemble unifié et savamment architecturé, en vieux hindi de la région de Delhi, compilé par leur cinquième Guru, Arjan, en 1604. La deuxième est un corpus poétique dans la langue de l'Ādi Granth et en hindi occidental ou braj (langue cosmopolite de la poésie kr̥ ṣṇaïte) en dû à Bhāī Gurdṣās, compagnon de plusieurs Guru et secrétaire du cinquième, qui fait l'éloge des Gurus et reprend les grands thèmes religieux de l'Ādi Granth. La troisième consiste en un ensemble d'hagiographies de Nānak, premier Guru des sikhs, rédigées en panjabi. La quatrième consiste dans les poèmes en persan, lyriques et didactiques, de Nand Lāl Goyā, disciple du dixième Guru. MOTS-CLÉS Inde Panjab 16 e-17 e siècles Sikhisme Ādi Granth Bhāī Gurdās Bhallā Janam-sākhī Nand Lāl 'Goyā' SUMMARY This note deals with the main Sikh textual sources for the history of Sikhism. It is firstly concerned with the conditions in which this religious trend developed within bhakti, the theist devotional current of Hinduism and with its evolution in Panjab until the end of the 17 th century under the guidance of ten successive Gurus, who made it a separate religion. The first source presented is the first and the most sacred book for the Sikhs, the Ādi Granth, a vast poetical collection cleverly unified and architected, in in old Hindi from the Delhi area, compiled by the fifth Guru, Arjan. The second source is a poetical corpus in the language of the Ādi Granth and in western literary Hindi or Braj (the cosmopolitan langage of Kr̥ ṣṇaite poetry) authored by Bhāī Gurdās, companion of several Gurus and secretary to
Matringe Denis - One of the best experts on this subject based on the ideXlab platform.
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Les sources sikhes de l’histoire du Sikhisme après la fondation du Khālsā (v. 1699 – 1849)
HAL CCSD, 2018Co-Authors: Matringe DenisAbstract:International audienceCette notice est consacrée aux principales sources textuelles sikhes de l'histoire du Sikhisme de 1699 à 1849. Elle présente dans un premier temps l'histoire des sikhs et l'évolution du Sikhisme de la fondation de l'odre du Khālsā par Guru Gobind en 1699 à la conquête du royaume sikh du Panjab par la Compagnie britannique des Indes orientales en 1849. La première source étudiée est le Dasam Granth, second livre sacré des sikhs attribué par les sikhs à Guru Gobind, mais en fait ouvrage composite, comportant des textes du Guru, mais aussi tout un matériau mythologique et narratif hindou, et rédigé en diverses langues (principalement en hindi littéraire occidental ou braj, langue cosmopolite de la poésie kr̥ ṣṇaïte, avec un long poème narratif en panjabi et une lettre de Gobind à l'empereur moghol Aurangzeb en vers persans). La deuxième source retenue est un ensemble de manuels de code (Rahit-nāmā) en panjabi attribués par la tradition à Gobind, mais rédigés en fait dans le courant du 18 e siècle. La troisième source consiste en poèmes narratifs en braj mâtiné de panjabi, les Gur-bilās, qui chantent les hauts faits guerriers et la gloire des sixième et dixième Gurus. MOTS-CLÉS Inde Panjab 18 e-19 e siècle Sikhs Dasam Granth Rahit-nāmā Gurbilās SUMMARY This note deals with the main Sikh textual sources for the history of Sikhism between 1699 and 1849. It is firstly concerned with the history of the Sikhs and the evolution of Sikhism from the founding of the militant order called Khālsā by Guru Gobind in 1699 to the conquest of the Sikh kingdom of the Panjab by the British East India Company in 1849. The firs source examined is the Dasam Granth, second sacred book of the Sikhs, which they attribute to Guru Gobind, but in fact a composite work, including texts by the Guru, but also a Hindu mythological and narrative material, and written in diverse languages (mainly western literary or Braj, the cosmopolitan language of Kr̥ ṣṇaite poetry, with a long narrative poem in Panjabi and a letter in Persian verse by Gobind to the Mughal emperor Aurangzeb). The second source is a collection of code manuals (Rahit-nāmā) in Panjabi, considered to be the wor
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Les sources sikhes de l’histoire du Sikhisme jusqu’à la fondation du Khālsā (1604 – v. 1699)
HAL CCSD, 2018Co-Authors: Matringe DenisAbstract:International audienceCette notice est consacrée aux principales sources textuelles sikhes de l'histoire du Sikhisme. Elle présente dans un premier temps les conditions dans lesquelles apparut cette forme religieuse au sein de la bhakti, courant de dévotion théiste de l'hindouisme, et comment elle évolua au Panjab sous la direction de dix Gurus qui se succédèrent jusqu'à la fin du 17 e siècle et en firent une religion à part entière. La première source étudiée est le premier et le livre le plus sacré pour les sikhs, l'Ādi Granth, vaste ensemble unifié et savamment architecturé, en vieux hindi de la région de Delhi, compilé par leur cinquième Guru, Arjan, en 1604. La deuxième est un corpus poétique dans la langue de l'Ādi Granth et en hindi occidental ou braj (langue cosmopolite de la poésie kr̥ ṣṇaïte) en dû à Bhāī Gurdṣās, compagnon de plusieurs Guru et secrétaire du cinquième, qui fait l'éloge des Gurus et reprend les grands thèmes religieux de l'Ādi Granth. La troisième consiste en un ensemble d'hagiographies de Nānak, premier Guru des sikhs, rédigées en panjabi. La quatrième consiste dans les poèmes en persan, lyriques et didactiques, de Nand Lāl Goyā, disciple du dixième Guru. MOTS-CLÉS Inde Panjab 16 e-17 e siècles Sikhisme Ādi Granth Bhāī Gurdās Bhallā Janam-sākhī Nand Lāl 'Goyā' SUMMARY This note deals with the main Sikh textual sources for the history of Sikhism. It is firstly concerned with the conditions in which this religious trend developed within bhakti, the theist devotional current of Hinduism and with its evolution in Panjab until the end of the 17 th century under the guidance of ten successive Gurus, who made it a separate religion. The first source presented is the first and the most sacred book for the Sikhs, the Ādi Granth, a vast poetical collection cleverly unified and architected, in in old Hindi from the Delhi area, compiled by the fifth Guru, Arjan. The second source is a poetical corpus in the language of the Ādi Granth and in western literary Hindi or Braj (the cosmopolitan langage of Kr̥ ṣṇaite poetry) authored by Bhāī Gurdās, companion of several Gurus and secretary t
Mohammad Mahdi Alimardi - One of the best experts on this subject based on the ideXlab platform.
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The Concept of Monotheism and Oneness in Islam
2016Co-Authors: Mohammad Mahdi AlimardiAbstract:In this summary, there is an effort to explain the concept of monotheism and oneness in Islam and Sikhism. Sikhism is the youngest of the world religions and the doctrines of a monotheistic religion founded in the Punjab area of India in the fifteenth century by Guru Nanak and combining elements of Hinduism and Islam. A Sikh believes ( EK ONKAAR) there is only One God. IK ONKAAR the most significant word used in the Sikh teachings. But believe in one God in Sikhism is the same Muslim's believe? However, some believe that the first part of this statement of faith (La ilaha illa'Llah), expresses the absolute monotheism which is inherent in Islam “There is no god other than God. " This is the essence of the Muslim profession of faith (shahadah) (Kristu, Jyoti). Pronouncement of the Islamic creed, the Shahadah, is the supreme religious act. Its mere recitation suffices for an entry into the "community of the believers." this is also rejection of polytheism, the destruction of idols, and the witness given to the one and unique God, the Lord and Creator of all that exists? Mircea, Eliade
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the concept of monotheism and oneness in islam and Sikhism
The International Journal of Humanities, 2013Co-Authors: Mohammad Mahdi AlimardiAbstract:In this summary, there is an effort to explain the concept of monotheism and oneness in Islam and Sikhism. Sikhism is the youngest of the world religions and the doctrines of a monotheistic religion founded in the Punjab area of India in the fifteenth century by Guru Nanak and combining elements of Hinduism and Islam. A Sikh believes ( EK ONKAAR) there is only One God. IK ONKAAR the most significant word used in the Sikh teachings. But believe in one God in Sikhism is the same Muslim's believe? However, some believe that the first part of this statement of faith ( La ilaha illa'Llah ), expresses the absolute monotheism which is inherent in Islam “There is no god other than God." This is the essence of the Muslim profession of faith ( shahadah ) (Kristu, Jyoti ). Pronouncement of the Islamic creed, the Shahadah , is the supreme religious act. Its mere recitation suffices for an entry into the "community of the believers." this is also rejection of polytheism, the destruction of idols, and the witness given to the one and unique God, the Lord and Creator of all that exists? Mircea, Eliade, 1987:26)"