Nurturing the faithful: The role of the Sant among Britain's Sikhs

Tatla, Darshan Singh

doi:10.1016/0048-721x(92)90044-5

Cited by 21 publications

(5 citation statements)

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“…on amrit pahul , initiation into the Khalsa. 23 The controversial role of Babas is outlined by Nesbitt and Jackson (1994/5) and Tatla (1992).…”

Section: Symbolsmentioning

confidence: 97%

Panjabis in Britain: Cultural History and Cultural Choices

Nesbitt¹

1995

South Asia Research

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Drawing on ethnographic research among the Panjabi diaspora, especially in Coventry, a British Midlands city, this paper argues for the significance of cultural interfaces, and of subjects' awareness of these, to the understanding of cultural transmission. Choices between cultural alternatives, from within and without the Panjabi repertoire, are apparent in subjects' reports of the changes they experience and the decisions they make. These are examined in association with five 'strands' of culture. In each case it is noted whether the cultural interface concerned is one of generation, faith tradition, ethnicity, caste or some other line of fracture. These instances suggest a conscious redrawing of cultural boundaries. They are considered in three contexts: Panjab prior to the emigration of subjects' families to Britain; contemporary Britain; and Panjab since the migration to Britain. By relating these contexts to the interfaces identified above, the differing configurations of cultural transmission and adaptation among Panjabis in Britain can be better understood.

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“…on amrit pahul , initiation into the Khalsa. 23 The controversial role of Babas is outlined by Nesbitt and Jackson (1994/5) and Tatla (1992).…”

Section: Symbolsmentioning

confidence: 97%

Panjabis in Britain: Cultural History and Cultural Choices

Nesbitt¹

1995

South Asia Research

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“…(dwar) to the 'Guru' and seen as a 'home' or 'abode' in which the Guru Granth Sahib A few are overseen by figures recognized, or specially appointed, for their spiritual accomplishment and leadership, sometimes addressed by the title Sant (Tatla 1992).…”

Section: Housing and Carrying A Mobile Legacy: Transmissions Of Sikh ...mentioning

confidence: 99%

Socio-Onomastics of Distorted Names: Nicknaming Practices among Punjabi Speakers in Pakistan

Riaz

2024

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Due to hierarchical power relations and the difficulty of confronting others or expressing disdain explicitly in small rural communities, nicknames and spoiled names can be an overt avenue for venting displeasure, ridiculing, expressing social inequality, asserting superiority, conveying judgment, or warning against improper behaviour. The study focuses on how native Punjabi speakers in rural Punjab, Pakistan, distort names to express disdain, rage, affection, or frankness towards people in their presence or absence. Distorted names used both overtly (in the person’s presence) or secretly have been collected through a questionnaire filled in by 22 participants belonging to 22 villages in Punjab, Pakistan. Socio-cultural implications of those names have also been investigated and discussed. The author shows that the boundary between distorted names and nicknames is indistinct. This applies to both their formal features, semantic and pragmatic properties. Speakers not only morphologically distort the formal names but also use the names of castes, animals, physical attributes, and professional titles as address forms or referential expressions. Although distorted names generally offend the referent, they, like nicknames, can be used in both positive and negative contexts. The article describes the main motivational patterns of distorted names, similar to those usually pointed out for nicknames, and focuses mainly on their pragmatic features as noted in the metalinguistic comments of the respondents. Though the use of such naming labels may display quite universal regularities, the socio-cultural situation of the caste-based traditional rural communities of Punjab brings its own specifics to the way distorted names and nicknames are used in the area under study.

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“…This change is in part reflective of the broader trends in global tourism in which sacred spaces have become the destinations of mass pilgrimage in the age of globalisation and cheap tourism (Timothy and Olson 2006). It is also the result of sustained private initiatives by local sants (religious leaders) who command sizable congregations, and have started the process of leading the faithful to rediscover a lost heritage (Tatla 1992) Gurdwaras, community groups and families in the diaspora regularly organise such tours to leading shrines on key dates in the Sikh calendar. These tours are publicly advertise in the Khalid's Walking with Nanak (2018).…”

Section: Access To Sikh Sacred Spaces In Pakistan Post-1947mentioning

confidence: 99%

The control of sacred spaces: Sikh shrines in Pakistan from the partition to the Kartarpur corridor

Singh

2019

Sikh Formations

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In November 2018, to mark the 550 th anniversary year of Guru Nanak's birth, the governments of India and Pakistan agreed to develop the Kartarpur corridor over the river Ravi linking Sikhs' two holiest shrines. The initiative is an important symbolic moment in the access to Sikh sacred spaces in Pakistan. This paper examines critically the efforts to control and manage this access since 1947. It assesses the regimes of regulation established by the two states to control access and reflects on the prospects for the Kartarpur corridor to become a 'bridge of peace'. The Sikh case, the paper argues, offers an unusual comparative case-study of closure of sacred spaces to a community in its 'homeland' and 'holy land'. .

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Nurturing the faithful: The role of the Sant among Britain's Sikhs

Cited by 21 publications

References 1 publication

Panjabis in Britain: Cultural History and Cultural Choices

Panjabis in Britain: Cultural History and Cultural Choices

Socio-Onomastics of Distorted Names: Nicknaming Practices among Punjabi Speakers in Pakistan

The control of sacred spaces: Sikh shrines in Pakistan from the partition to the Kartarpur corridor

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