Reading List

The following bibliography includes non-fiction journal articles & books related to gender & Sikhs. Entries include topics ranging from culture, religion, feminism, psychology & education.

This is meant to be a comprehensive list and not necessarily an endorsement by SAFAR ; the purpose of this list is to provide a range of sources that scholars, activists and researchers might want to refer to in the future. 

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Abbi, K., Ahluwalia, J. S., Ahluwalia, K. S., Ahluwalia, M. L., Ahmed-Ghosh, H., Ahuja, J. K., & Appaswamy, J. (1995, March). Sikh Women. In Conference Proceedings, 27th Session (Vol. 138, p. 41).


Afshar, H. (Ed.). (1996). Women and Politics in the Third World. Routledge.


Aggarwal, P., & Das Gupta, T. (2013). Grandmothering at work: Conversations with Sikh Punjabi Grandmothers in Toronto. South Asian Diaspora5(1), p. 77-90.


Agnes, F. (1994). Redefining the agenda of the women’s movement within a secular framework. South Asia: Journal of South Asian Studies17 (s1), p. 63-78.


Agnew, V., & Dixon, S. (2003). Gender, Home, and Nation: A Century of Writings by South Asian Women in Canada. Toronto: York Centre for Feminist Research.


Ahluwalia, M. K., & Zaman, N. K. (2009). Counseling Muslims and Sikhs in a post-9/11 world. Handbook of Multicultural Counseling, p. 467.


Altamirano, A. T. (1997). Feminist Theories and Migration Research-Making Sense in the Data Feast? Refuge: Canada’s Journal on Refugees16(4).


Aneja, G. (2007). Great Sikh Women. Bridgewater, N.J.: Unistar.


Anthias, F., & Yuval-Davis, N. (1983). Contextualizing Feminism: Gender, Ethnic and Class Divisions. Feminist Review, (15), p. 62-75.


Aune, K. (2011). Much less religious, a little more spiritual: the religious and spiritual views of third-wave Feminists in the UK. Feminist Review97(1), p. 32-55.


Aziz, R. (1995). Feminism and the challenge of Racism: Deviance or Difference? Identity and Diversity: Gender and the Experience of Education: a Reader, p. 161.



Baines, B. (2009). Gender and Constitution: Is Constitutionalism Bad for Intersectional Feminists. Penn St. Int’l L. Rev.28, 427.


Baldwin, S. S. (2009). If Truth Were A Sikh Woman. The Post Secular Imagination: Postcolonialism, Religion, and Literature, 45, p. 119.


Barrett, M., & McIntosh, M. (1985). Ethnocentrism and socialist-feminist theory. Feminist Review20(1), p. 23-47.


Barrett, M., & McIntosh, M. (2005). Ethnocentrism and socialist-feminist theory. Feminist review, (80), p. 64-86.


Basnet, M. (2011). Godwoman’s Vision of Empowerment: A Feminist Rhetorical Analysis of Anandmurti Gurumaa’s Shakti (Doctoral dissertation, Texas Tech University).

Behl, Natasha. 2017. ”Diasporic Researcher: An Autoethnographic Analysis of Gender and Race in Political Science.” Politics, Groups, and Identities 5 (4): 580-598.


Behl, Natasha. 2014. ”Situated Citizenship: Understanding Sikh Citizenship through Women’s Exclusion.” Politics, Groups, and Identities 2 (3): 386-401.

Behl, N. (2010). Politics of Equality: Caste and Gender Paradoxes in the Sikh Community (Doctoral dissertation, University of California Los Angeles).


Beynon, J., & Hirji, S. (2000). Teachers of Punjabi Sikh Ancestry: Their perceptions of their roles in the British Columbia education system. Alberta Journal of Educational Research, 46(3), p. 250.


Bhachu, P. (1991). Culture, ethnicity and class among Punjabi Sikh women in 1990s Britain. Journal of Ethnic and Migration Studies17(3), p. 401-412.


Bhachu, P. (1993). Identities constructed and reconstructed: representations of Asian women in Britain. Migrant Women: Crossing Boundaries and Changing Identities7, p. 1099.


Bhachu, P., & Westwood, S. (2004). Enterprising Women: Ethnicity, Economy and Gender Relations. Taylor & Francis.


Bhatti, G. K. (2006). This Warrior is Fighting On: I am Proud to be a Sikh and my play is both Respectful to Sikhism and Honest. GV Davis, Staging New Britain: Aspects of Black and South Asian Theatre Practice, p. 335-336.


Bhopal, K. (1995). Women and Feminism as subjects of black study: The difficulties and dilemmas of carrying out re‐search. Journal of Gender Studies, 4(2), p. 153-168.


Brah, A. (2010). Locality, Globality and Gendered Refractions: Sikh Women in ‘Western’ Diasporas. JPS12(1), 154.


Buitrago Leal, R. (2011). What are the different ways in which we can understand gendered diasporic identities? Zona Próxima, (11).


Butalia, U. (1993). Community, state and gender: On women’s agency during Partition. Economic and Political Weekly, WS12-WS24.



Chanana, K. (1993). Partition and Family Strategies: Gender-Education Linkages among Punjabi Women in Delhi. Economic and Political Weekly, WS25-WS34.


Chanda, G. S., & Ford, S. (2010). Sikh Masculinity, Religion, and Diaspora in Shauna Singh Baldwin’s English Lessons and Other Stories. Men and Masculinities12(4), p. 462-482


Chhachhi, A. (2005). Forced Identities: The State, Communalism, Fundamentalism and Women in India. Writing the Women’s Movement: A Reader, p. 218.


Charsley, K., & Shaw, A. (2006). South Asian transnational marriages in comparative perspective. Global Networks6(4), p. 331-344.


Chilana, R. S. (2005). Sikh Women. International Bibliography of Sikh Studies, 391-412.


Chong, E. C. (2003). Delving into the whirlwind: some exploratory notes on everyday life and gender. Akademika63(4).


Chow, K., Naficy, H., & Spivak, G. (2003). Conclusion: Migrant Brides, Feminist Films, and Transnational Desires. Beyond Bollywood: The Cultural Politics of South Asian Diasporic Film, p. 199.


Clary, R. L. (2003). ‘Sikhing’ a husband: Bridal imagery and gender in Sikh scripture (Doctoral dissertation, Rice University).


Coakley, S. (Ed.). (2000). Religion and the Body (Vol. 8). Cambridge University Press.


Cotterrell, R. (2006). Culture, comparison, community. International Journal of Law in Context2(1), 1.



Daiya, K. (2006). Postcolonial masculinity. Genders Online Journal.


Daiya, K. (2011). Violent belongings: Partition, gender, and national culture in postcolonial India. Temple University Press.


Das, V. (1996). Language and body: transactions in the construction of pain. Daedalus125(1), p. 67-91.


Dietrich, G. (1986). Women’s Movement and Religion. Economic and Political Weekly21(4), p. 157-160.


Dhamoon, R. K. (2013). Exclusion and regulated inclusion: The case of the Sikh kirpan in Canada. Sikh Formations, (ahead-of-print), p. 1-22.


Dhaliwal, S. (2011). Religion, Moral Hegemony and Local Cartographies of Power: Feminist Reflections on Religion in Local Politics (Doctoral dissertation).


Dhariwal, P. (2013). The heroine in modern Punjabi literature and the politics of desire. (Masters Thesis).


Dubois, M. F. (1993). South Asian women in Canada and media discourse: a feminist collaborative analysis (Doctoral dissertation, University of British Columbia).


Dusenbery, V. A. (2005). Graceful Women: Gender and Identity in an American Sikh Community. Contemporary Sociology: A Journal of Reviews34(2), p. 141-142.


Dyck, I. (2005). Feminist geography, the ‘everyday’, and local–global relations: hidden spaces of place‐making. The Canadian Geographer/Le Géographe canadien49(3), p. 233-243.



Elsberg, C. W. (2003). Graceful Women: Gender and Identity in an American Sikh Community. Knoxville: University of Tennessee Press.


Enloe, C. H. (2000). Bananas, Beaches and Bases: Making Feminist Sense of International Politics. Univ of California Press.



Fair, C. C. The Novels of Bhai Vir Singh and the Imagination of Sikh Identity, Community, and Nation.


Fekete, L. (2006). Enlightened fundamentalism? Immigration, feminism and the Right. Race & class48(2), p. 1-22.


Forcey, L. R. (1995). Integrating Women’s Studies with Peace Studies: Challenges for Feminist Theory. Indian Journal of Gender Studies2(2), p. 211-226.


Franks, M. (2013). Feminisms and cross-ideological Feminist social research: standpoint, situatedness and positionality–developing cross-ideological feminist research. Journal of International Women’s Studies3(2), p. 38-50.



Gayer, L. (2011). Have Gun, Will Travel: Interpreting the Trajectories of Female Irregular Combatants. Understanding Collective Political Violence, p. 105.


Gayer, L. (2012). Princesses among the ‘Lions’: the militant careers of Sikh female fighters. Sikh Formations8(1), p. 1-19.


Gayer, L. (2012). Liberation and containment: The Ambivalent Empowerment of Sikh Female fighters. Pôle Sud, (1), p. 49-65.


Gilla, M. K. (1995). The role and status of women in Sikhism. Delhi: National Book Shop.


Gopinath, G. (1995). “Bombay, UK, Yuba City”: Bhangra Music and the Engendering of Diaspora. Diaspora: A Journal of Transnational Studies4(3), p. 303-321.


Grewal, I. (2005). Transnational America: feminisms, diasporas, neoliberalisms. Duke University Press.


Grewal, I., & Kaplan, C. (Eds.). (1994). Scattered hegemonies: Postmodernity and transnational feminist practices. U of Minnesota Press.


Grewal, J. (2008). Theorizing Activism, Activizing Theory: Feminist Academics in Indian Punjabi Society. NWSA Journal20(1), p. 161-183.



Hadley, S. (Ed.). (2006). Feminist perspectives in music therapy. Barcelona Publishers.


Hai, A. (2000). Border work, border trouble: Postcolonial feminism and the ayah in Bapsi Sidhwa’s Cracking India. MFS Modern Fiction Studies46(2), p. 379-426.


Hanson, S. (1997). As the world turns: New horizons in feminist geographic methodologies. Thresholds in feminist geography: Difference, methodology, representation, p. 119-28.


Hawthorne, S. (2011). Is there a (M)other in the Text? Post-theistic Sikh Ontology and the Question of the Phallus. Method & Theory in the Study of Religion23(2), p. 160-176.


Hirji, S., & Beynon, J. (2001). Research on Immigration and Integration in the Metropolis. Center of Excellence for Research on Immigration and Diversity. Metropolis British Columbia.


Holm, J., & Bowker, J. (Eds.). (1994). Women in Religion. Continuum International Publishing Group.


Horne, S. G., & Arora, K. S. (2012). 13 Feminist Multicultural Counseling Psychology in Transnational Contexts. The Oxford Handbook of Feminist Counseling Psychology. 240




Jakobsh, D. R. (1996). Gender Issues in Sikh Studies: Hermeneutics of Affirmation or Hermeneutics of Suspicion? The Transmission of Sikh Heritage in the Diaspora, p. 45-72.


Jakobsh, D. R. (2000). The Construction of Gender in History and Religion. Faces of the feminine in Ancient, medieval, and modern India, p. 270.


Jakobsh, D. (2005). Relocating Gender in Sikh History: Transformation Gender in Sikh History. Oxford: Oxford University Press.


Jakobsh, D. R. (2006). Sikhism, Interfaith Dialogue, and Women: Transformation and Identity. Journal of Contemporary Religion21(2), p. 183-199.


Jakobsh, D. R. (2010). Sikhism and women: history, texts, and experience. New Delhi: Oxford University Press.


James, S., & Palmer, S. (Eds.). (2002). Visible women: Essays on feminist legal theory and political philosophy. Hart Publishing.


Jeremiah, E. (2010). New and Recent Titles. Women: a cultural review21(2), p. 232-241.


John, M. E. (2011). Sexing the Fetus: Feminist Politics and Method across Cultures, Positions19(1), p. 7-29.


Johnson, M., & Maiguashca, B. (1997). Praxis and emancipation: The lessons of feminist theory in International Relations. Statsvetenskaplig Tidskrift100(1).


Johnston, H. (2001). Sikhism and secular authority. Religion and public life in Canada, 346-362.


Jule, A. (2009). Speaking their sex: A study of gender and linguistic space in an ESL classroom. TESL Canada Journal, 19(2), p. 37-51



Kabir, A. J. (2005). Gender, Memory, Trauma: Women’s Novels on the Partition of India. Comparative Studies of South Asia, Africa and the Middle East25(1), 177-190.


Kang, H. B. K. (2007). A post-colonial reading of Vaisakhi: unveiling the Indo-Canadian Sikh identity through Canadian media (Doctoral dissertation, Dept. of Women’s Studies-Simon Fraser University).


Kang, H. B. K. (2012). Colonization is not a Ghost: Colonial infused Racism is alive and well. Sikh Formations8(3), p. 327-331.


Kang, N. (2006). Women activists in Indian diaspora: Making interventions and challenging impediments. South Asia Research26(2), p. 145-164.


Kaur, G. (2004). Guru Granth Sahib and Empowerment of Women. International Sikh Conferences 2004.


Kaur, P. (2012). Women liberation: the Sikh vision. Ludhiana: Wisdom Collection.


Kaur, R. (2007). Since 1947: Partition Narratives among Punjabi migrants of Delhi. New Delhi: Oxford University Press.


Kaur, R. (2011). Gender division of labour in agricultural households in rural Punjab. Doctoral dissertation. Punjabi University


Keddie, N. R. (1999). The new religious politics and women worldwide: a comparative study. Journal of Women’s History10(4), p. 11-34.


Keegan, B. J. (2012). Sikh practice in contemporary Britain: an analysis of the relationship between identity and practice amongst British Sikhs (Doctoral dissertation, University of Birmingham).


Kinnvall, C. (2002). Nationalism, Religion and the search for chosen traumas Comparing Sikh and Hindu identity constructions. Ethnicities2(1), p. 79-106.


Kishwar, M. (1984). Gangster rule: the Massacre of the Sikhs. Manushi25, p. 10-32.


Khandelwal, M. (2009). Arranging Love: Interrogating the Vantage Point in Cross‐Border Feminism. Signs34(3), p. 583-609.



Leonard, K. (2000). State, culture, and religion: Political action and representation among South Asians in North America. Diaspora: A Journal of Transnational Studies9(1), p. 21-38.


Lépinard, E. (2010). In the name of equality? The missing intersection in Canadian feminists’ legal mobilization against multiculturalism. American Behavioral Scientist53(12), p. 1763-1787.


Levinson, M. (2010). Working with diversity. Cognitive behavioural therapy in mental health care, p. 181.



Mahalingam, R. (2012). Misidentification, Misembodiment and the Paradox of being a Model Minority. Sikh Formations8(3), p. 299-304.


Mahmood, C. K., & Brady, S. (1999). The Guru’s gift: An ethnography exploring gender equality with North American Sikh women. Mayfield Publishers.


Major, A. J. (1995). ‘The chief sufferers’: Abduction of women during the partition of the Punjab.South Asia: Journal of South Asian Studies18(s1), p. 57-72.


Mand, K. (2002). Place, gender and power in transnational Sikh marriages. Global Networks2(3), p. 233-248.


Mand, K. (2006). Gender, ethnicity and social relations in the narratives of elderly Sikh men and women. Ethnic and racial studies29(6), p. 1057-1071.


Mandair, N. (2005). Gendered Sikhism: The iconolatry of manliness in the making of Sikh identity. Sikh Formations1(1), p. 39-55.


Mandair, A. P. S. (2013). Sikhs and public space. Sikh Formations9(1), p. 1-6.


Mankekar, P. (1993). National texts and gendered lives: An ethnography of television viewers in a north Indian city. American ethnologist20(3), p. 543-563.


Mankekar, P. (1993). Television Tales and a Woman’s Rage: A Nationalist Recasting of Draupadi’s ‘Disrobing’. Public Culture5(3), p. 469-492.


Mankekar, P. (2003). Off-centre: Feminism and South Asian Studies in the diaspora. At home in diaspora: South Asian scholars and the West, 2003-52.


Mann, H. S. (2000). Religious Fundamentalism and the Twice-Fragmented Narrative of Gender.  Contemporary Punjab. Loyola University


Mann, H. (2012). Fulfilling Her “Duty to Her Quom”: The Punjabi-Sikh Ethos of Shauna Singh Baldwin’s What the Body Remembers. Ariel: A Review of International English Literature42(2).


Marshall, H. (1999). Intersections of Gender, ‘Race’ and Nation. Feminism & Psychology9(4), p. 479-486.


Maynard, M., & Purvis, J. (1996). New frontiers in women’s studies: knowledge, identity and nationalism. Taylor & Francis.


McLeod, W. H. (2009). The A to Z of Sikhism (Vol. 45). Scarecrow Press.


McPherson, K. (2001). Feminist Pedagogy: Paradoxes in Theory and Practice. Voices from the Classroom: Reflections on Teaching and Learning in Higher Education, 58-62.


Misra, K. (1997). Indian feminism and the post-colonial state. Women & Politics17(4), 25-43.


Mitta, M., & Phoolka, H. S. (2013). When a tree shook Delhi. Roli Books Private Limited.


Mooney, N. (2006). Aspiration, reunification and gender transformation in Jat Sikh marriages from India to Canada. Global networks6(4), 389-403.


Murphy, A. (2009). Objects, ethics, and the gendering of Sikh memory. Early Modern Women: An Interdisciplinary Journal, 4, 161-168.


Nayak, M. V. (2003). The struggle over gendered meanings in India: How Indian women’s networks, the Hindu nationalist hegemonic project, and transnational feminists address gender violence. Women & Politics25(3), 71-96.


Nayak, M. V., & Scholar, M. (2003). The Orientalism of Mapping Bodies and Borders: Postcolonial (In) Security and Feminist Contentions on the India-Pakistan Border (No. 2). Brown Working Paper in the Arts and Sciences.


Nesbitt, E. (2005). Sikhism: A Very Short Intoduction. Oxford University Press.



O’Connor, J. (1989). Rereading, reconceiving and reconstructing traditions: feminist research in religion. Women’s Studies: An Interdisciplinary Journal, 17(1-2), p. 101-123.


Okin, S. M. (1998). Feminism and Multiculturalism: Some Tensions. Ethics, 108(4), p. 661-684.



Palmer, L. (2011). Neither here nor there: the reproductive sphere in transnational feminist cinema. Feminist Review99(1), p. 113-130.


Pannun, A. K. (1994). Pardesan Ka Kam: An Essay on Punjabi-Sikh Women Cannery Workers in Northern British Columbia (Doctoral dissertation, The University of British Columbia).


Patel, P. (2004). Difficult Alliances. DOSSIER 26: A Collection of Articles, p. 36.


Patel, P. (2008). Faith in the state? Asian women’s struggles for human rights in the UK. Feminist legal studies16(1), p. 9-36.


Pettigrew, J. (1981). Reminiscences of fieldwork among the Sikhs. Doing feminist research, p. 62-82.


Puar, J. K. (1996). Resituating discourses of ‘Whiteness’ and ‘Asianness’ in Northern England: Second-generation Sikh women and constructions of identity. New Frontiers in Women’s Studies: Knowledge, Identity and Nationalism, 127-150.


Ponzanesi, S. (2000). Bharati Mukherjee’s Jasmine: The Exuberance of Immigration, Feminist Strategies and Multicultural Negotiations. Studies in Indian Writing in English, p. 77-10.


Powell, T. B. (2003). All colors flow into rainbows and nooses: The struggle to define academic multiculturalism. Cultural Critique55(1), p. 152-181.


Puar, J. K. (2001). Transnational configurations of desire: The nation and its white closets. The making and unmaking of whiteness, p. 167-183.


Puar, J. K., & Rai, A. (2002). Monster, terrorist, fag: The war on terrorism and the production of docile patriots. Social Text20(3), p. 117-148.





Rahman, S. (2011). Land, Water, and Food: Eco-cosmopolitan Feminist Praxis in Sabiha Sumar’s Khamosh Pani. Environmental Communication, 5(2), 187-201.


Rajan, M. (2011). Spiritual warriors: eminent Sikh women. Amritsar: Waris Shah Foundation.

Rajan, R. S. (2008). English Literary Studies, Women’s Studies and Feminism in India. Economic and Political Weekly, p. 66-71.


Ralston, H. (2006). Citizenship, identity, agency and resistance among Canadian and Australian women of South Asian origin. Women, migration and citizenship: Making Local, National, and Transnational Connections, p. 183-200.


Rait, S. K. (2004). Breaking the silence: the voice of Asian women. Delhi: Ajanta


Rāita, S. K. (2005). Sikh women in England: their religious and cultural beliefs and social practices. Trentham Books.


Rait, S. K. (2008). First page preview. Sikh Formations: Religion, Culture, Theory4(2).


Reay, D. (1998). Classifying feminist research: Exploring the psychological impact of social class on mothers’ involvement in children’s schooling, Feminism & Psychology8(2), p. 155-171.


Reilly, N. (2011). Rethinking the interplay of feminism and secularism in a neo-secular age. Feminist Review97(1), p. 5-31.


Reimer-Kirkham, S. (2009). Lived Religion: implications for nursing ethics. Nursing Ethics16(4), p. 406-417.



Sandhu, A. (2009). Jat Sikh women: social transformation: changing status & lifestyle. Chandigarh: Unistar Books.


Sarkar, T., & Butalia, U. (1995). Women and right-wing movements: Indian experiences. Zed Books.


Sarkaria, M. K. (2009). Lessons from Punjab’s” Missing Girls”: Toward a Global Feminist Perspective on” Choice” in Abortion. California Law Review97(3), p. 905-942.


Sen, S. (2002). Towards a Feminist Politics? The Violence of Development: The Political Economy of Gender, p. 459.


Sensoy, Ö. (2007). Pedagogical strategies for disrupting gendered Orientalism: Mining the binary gap in teacher education. Intercultural Education18(4), p. 361-365.


Shackle, C. (2005). Four generations of Sikh studies: A personal view. Sikh Formations1(1), p. 29-37.


Shain, F. Schooling, Diaspora and Gender: Being Feminist and Being Different. Discourse24(1), p. 119-126.


Shani, G. (2010). The memorialization of ghallughara: trauma, nation and diaspora. Sikh Formations6(2), p. 177-192.


Sian, K. P. (2011). ‘Forced’ Conversions in the British Sikh diaspora. South Asian Popular Culture9(02), p. 115-130.


Singh, G. (2006). Sikhism’s Emancipatory Discourses: Some critical perspectives. Sikh Formations2(2), p. 135-151.


Singh, H. (2002). The Warrior Princess 1: Sikh Women in Battle.


Singh, I. J. (2004). What Sikhism says about gender and sex. International Sikh Conferences. Presented Paper.


Singh, N. G. K. (2010). Guru Granth: The Quintessential Sikh Metaphor. Postscripts: The Journal of Sacred Texts and Contemporary Worlds4(2), p. 157-176.


Singh, N. G. K. (1992). The Sikh Bridal Symbol: An Epiphany of Interconnections. Journal of Feminist Studies in Religion8(2), p. 41-64.


Singh, N. G. K. (1993). The feminine principle in the Sikh vision of the transcendent (Vol. 3). Cambridge University Press.


Singh, N. G. K. (2000). Why Did I Not Light the Fire? The Re-feminization of Ritual in Sikhism. Journal of Feminist Studies in Religion16(1), p. 63-85.


Singh, N. G. K. (2004). Sacred fabric and sacred stitches: The underwear of the Khalsa. History of religions43(4), 284-302.


Singh, N. G. K. (2005). The birth of the Khalsa: a feminist re-memory of Sikh identity. SUNY Press.


Singh, N. G. K. (2007). The Body of the Gurus: Sikh Scripture from a Contemporary Feminist Perspective. Religious Studies and Theology23(2), p. 27-51.


Singh, N. G. K. (2008). Female Feticide in the Punjab and Fetus Imagery in Sikhism. Imagining the Fetus the Unborn in Myth, Religion, and Culture, p. 121.


Singh-Raud, H. (1999). The dilemmas of a male Sikh researcher studying Asian girls. Research in Education61(1), p. 8-15.


Singh, S. (2012). Sikhism: An Introduction. Sikh Formations8(2), p. 253-255.


Singh, S. (2005). The limits of Sikh historiography. p. 229-235.


Singh, S. (2011). Twenty One Noble and Brave Sikh Women. Sukrit Trust


Sodhi, P. (2013). Respecting the East, embracing the West: A tribute to the women of the Maritime Sikh Society. Journal of International Women’s Studies, 9(1), p. 285-296.


Sohal, B. K. (2006). A view of two cultures: the value of dialogue. The Handbook of Social, Emotional, and Behavioural Difficulties, 76.


Spinner‐Halev, J. (2001). Feminism, Multiculturalism, Oppression, and the State. Ethics112(1), 84-113.


Stasiulis, D. K. (1991). Rainbow Feminism: The complex nexus of gender, race, ethnicity and class in Canada. International Review of Sociology2(2), p. 97-111.



Takhar, S. (2003). South Asian Women and the Question of Political Organization. South Asian women in the diaspora, p. 215-226.


Tatla, D. S., & Singh, G. (1989). The Punjabi press. Journal of Ethnic and Migration Studies15(2), p. 171-184.


Tatla, D. (2008). Sikhism and Development: a review. RAD Working Papers Series.


Tatla, D. S. (2005). Sikh diaspora. In Encyclopedia of Diasporas (pp. 273-285). Springer US.


Tejero, A. N. (2009). Talk on Feminism: Indian Women Activists Speak for Themselves. Pinnacle Technology.


Thandi, G. (2011). Reducing substance abuse and intimate partner violence in Punjabi Sikh communities: The role of spirituality in intervention and prevention strategies. Sikh Formations7(2), p. 177-193.


Thiara, R. K. (2003). Difference, collective action and women’s groups. Gender and Groupwork, p. 41.


Tiwana, R. K. (2012). Shared Immigrant Journeys and Inspirational Life Lessons: Critical Reflections on Immigrant Punjabi Sikh Mothers’ Participation in Their Children’s Schooling. Doctoral Dissertation.


Trevett, C. (1983). The lady vanishes’: sexism by omission in religious education. British Journal of Religious Education5(2), p. 81-83.


Trivedi, N. (2007). Transnational America: Feminisms, Diasporas, Neoliberalisms (review). Journal of Asian American Studies10(1), p. 110-113.




Virdi, P. K. (2013). Barriers to Canadian justice: immigrant Sikh women and izzat. South Asian Diaspora5(1), p. 107-122.



Wendling, K. (2008). A Classification of Feminist Theories.


Woollett, A., Marshall, H., Nicolson, P., & Dosanjh, N. (1994). Asian women’s ethnic identity: the impact of gender and context in the accounts of women bringing up children in East London. Feminism & Psychology4(1), p. 119-132.




Yuval-Davis, N. (1994). Women, ethnicity and empowerment. Feminism & psychology4(1), p. 179-197.



Zakiuddin, A. (2007). Book review: Inderpal Grewal, Transnational America/Feminisms, Diasporas, Neoliberalisms. Next Wave: New Directions in Women’s Studies. A Series Edited by Inderpal Grewal, Caren Kaplan and Robyn Wiegman. Durham, NC and London: Duke University Press, 2005. Feminist Theory8(2), p. 237-238.


On Faith and Feminism, Balpreet Kaur


Trending:SikhWomen, Mallika Kaur

“If we find ourselves thinking that “in our family” “in my experience” “in the way my parents raised me” women do not face discrimination or hardship simply for being women, and so this whole discussion is moot, we have missed a serious Sikh lesson. Our family is always our larger family, Sikhs and non-Sikhs alike. (More over, if we truly believe our own families are post-gender—that is, beyond any defined roles for men and women that inhibit men or women’s achievement of their full potential—we are likely kidding ourselves; but that is for a separate discussion). The larger family has diversity. Just as saying “My family has always had shelter and healthcare, so there is no urgency to discuss class issues” or “I have never faced religious discrimination since 9/11, so the whole civil rights theme is misplaced” or “I have never been singled out for the color of my skin, so there is no racism,” would be laughable, so is the idea that “Sikh women I know never seem to face any special hardship or issues, so let’s discuss something else.” Remember Guru Nanak’s message that simply working hard, sharing some, and being a good enough person isn’t in fact enough? Guru Nanak noticed discrimination wherever it existed and stood up for those who perhaps could not stand up for themselves.

Standing up for women’s rights is as essential as recognizing that all women, even all Sikh women, are certainly not alike. Our journeys are diverse, and our stories cannot be monotone, monologue, or monolithic. To stand in solidarity with these different journeys, to respect their differences, and to stand against things that might be threatening some of these journeys is the whole game that Guru Nanak asks us to play.”


مبلمان اداری صندلی مدیریتی صندلی اداری میز اداری وبلاگدهی فروشگاه اینترنتی گن لاغری شکم بند لاغری تبلیغات کلیکی آموزش زبان انگلیسی پاراگلایدر ساخت وبلاگ بوی دهان بوی بد دهان