Self-management interventions enhance the health self-management techniques and physical and psychological health outcomes among people with long-term health conditions (LTHCs). Few individuals from South Asian backgrounds attended the pilot phase of one such intervention: the Expert Patients Programme (EPP), a community-based self-management course. This raised concerns about exacerbating health inequalities. South Asian people have increased prevalence and severity of certain musculoskeletal conditions, yet little is known about their experiences of living with and self-managing these. This research aimed to rectify these omissions, by describing Punjabi Sikh women's experiences of living with and self-managing arthritis, and identifying barriers and facilitators to EPP. Three studies explored White and Punjabi Sikh EPP tutors‟ experiences of delivering EPP to South Asian attendees, and Punjabi Sikh women's experiences of living with and self-managing arthritis, both before and after they attended a Punjabi-language EPP. White and Punjabi Sikh tutors' sometimes dichotomous experiences of delivering EPP to South Asians, captured barriers to South Asian people's attendance, engagement and self-management. Facilitators identified included the need for sensitive tailoring of the Course, involving the Punjabi Sikh community. The Punjabi Sikh women's vibrant experiential accounts revealed the detrimental psychological and physical consequences that arthritis had upon their lives. Highly versatile in their proactive arthritis self-management prior to attending EPP, participants' refined techniques encompassed combinations of medication and Indian remedies, empowered by their religious and spiritual values. Following EPP attendance, the participants reported psychological and physical improvements in their arthritis. Thus, this Study established Punjabi Sikh 4 Abstract women's inherent acceptance of the concept of self-management, and, notwithstanding its current limitations, the likely appropriateness of EPP. Every Study represents a novel contribution to knowledge. Meaningful engagement with Punjabi Sikh community-members may produce a culturally-competent intervention that could better improve this group's physical and psychological outcomes, thus addressing one small area of health inequalities.

This mixed methods study investigates how counselling psychology perspectives can collaborate with the Sikh community in the development of Older Adult Psychology Services. 73 Sikh participants, aged 45-65 years contributed in English and Punjabi through interview, questionnaire or focus group at multiple community sites across 3 metropolitan boroughs in Sandwell. Qualitative data from validated scenarios and personal experience were analysed by a thematic approach informed by Interpretive Phenomenological Analysis. Master themes were identified for religion, quality of life and service development. The SF12v2 (Ware et al., 2005) is a measure of health and well-being which showed just below average population norms for physical and mental health components of well-being for the Sikh Community. The God Locus of Health Control Scale (Wallston et al., 1999) demonstrated religion‟s importance, and how karma is integral to Sikhs‟ understanding and management of health. 80.6% (N=31) prefer older adult service providers to account for their religious beliefs and counselling psychologists are recommended to address this request in their engagement with this community. Preferences in the modes of delivery, types of psychological intervention and aids to service uptake are provided with recommendations for clinical practice, training and future research.

This dissertation sheds new light on the Purātan Janamsākhī, the earliest available account on the founder and most important figure of the Sikh tradition – Gurū Nānak (d. 1539 CE). Scholarship on Gurū Nānak has largely dismissed the significance of this text and has overlooked the fact that, after its composition in 1588 CE, the Purātan Janamsākhī remained the most widely circulated account of Gurū Nānak’s life for two centuries. This thesis engages with the manuscripts and studies of the text to provide a life-history of the Purātan Janamsākhī, and, in arguing for a reclamation of this account, takes on a close reading of the Purātan Janamsākhī to identify how, within decades of his death, followers of Gurū Nānak remembered his life and message. This thesis situates the Purātan Janamsākhī within its historical context and compares it with some of its closest North Indian contemporaries, including other janamsākhīs composed on the life of Gurū Nānak and hagiographical writings written about religious figures from different North Indian communities. Our comparative approach allows us to identify some basic commonalities in hagiographical writing and glean aspects that distinguish the Purātan Janamsākhī from its counterparts, including Gurū Nānak’s unique interest in political critique and building a new community. This thesis, therefore, contributes significantly to our understandings of identity and community formation, to studies on hagiographical writing, and to our foundational understandings of Sikh history.

abstract: A preliminary critical ethnographic study was conducted to garner Punjabi Sikh U.S. young adults’ understandings and experiences with their cultural, religious, gender, and sexual identity development. Nine participants from King County, Washington were interviewed and engaged in a weeklong self-reflective journal writing activity. This data was then analyzed alongside existing scholarship. This study indicates that participants experience challenges in navigating their bicultural identity, grappling with the historical and present trauma their communities endure. Additionally, to navigate such challenges, Punjabi Sikh U.S. young adults invoke various methods to negotiate their various cultures, identities, and desires, and remain resilient. / Dissertation/Thesis / Masters Thesis Justice Studies 2019

With the shift in perspective from temporary to permanent residence in this country, Sikhs are caught in between two polar ends of homeland and diaspora. This thesis attempts to illuminate a third – a universal permanence free of physical barriers. This account describes a movement towards establishing a Sikh homeland that is manifested in the collective Sikh body of the world rather than in the physical land of Punjab. The turban that is the physical identity of the Sikhs in diaspora has also come to represent the rigidities of the culture, which neglect the omnipresent divinity, and sacredness of every place. In its form and content, this thesis is engaged in “unfolding of the turban” to open it to the new worlds it is now a part of, to create a new beginning as a human body unfolds upon death into its five primal elements on the verge of reviviscence. Sikhs worldwide are aware of their need to convert diaspora back into a homeland, to fight against restrictions that hinder the completion of rituals of life and death. The unraveling of the turban into an undulating path allows for a new perspective on permanence for the Sikhs in foreign lands. Unfolded into a form of the meandering river, the turban also represents the eternally flowing waters. The silent sacredness of the water indistinctly exists in Toronto. Behind the towering city, the Don River often flows quietly, leading a life parallel to that of the River Ganges and the River Sutlej. This once pastoral valley that sustained villages and nature is now discarded, in post-industrial despair. Trapped within these modern city confines, the river still secretly retains the power to transfigure souls, but its powers of reviviscence remain unidentified and unused due to restrictive cremation bylaws. This thesis attempts to create for the Sikhs an essential funeral landscape, whose icons may be read through an anamorphic lens of Sikh culture, while providing for all an opportunity to engage the forgotten river, and its energy.

With the shift in perspective from temporary to permanent residence in this country, Sikhs are caught in between two polar ends of homeland and diaspora. This thesis attempts to illuminate a third – a universal permanence free of physical barriers. This account describes a movement towards establishing a Sikh homeland that is manifested in the collective Sikh body of the world rather than in the physical land of Punjab. The turban that is the physical identity of the Sikhs in diaspora has also come to represent the rigidities of the culture, which neglect the omnipresent divinity, and sacredness of every place. In its form and content, this thesis is engaged in “unfolding of the turban” to open it to the new worlds it is now a part of, to create a new beginning as a human body unfolds upon death into its five primal elements on the verge of reviviscence. Sikhs worldwide are aware of their need to convert diaspora back into a homeland, to fight against restrictions that hinder the completion of rituals of life and death. The unraveling of the turban into an undulating path allows for a new perspective on permanence for the Sikhs in foreign lands. Unfolded into a form of the meandering river, the turban also represents the eternally flowing waters. The silent sacredness of the water indistinctly exists in Toronto. Behind the towering city, the Don River often flows quietly, leading a life parallel to that of the River Ganges and the River Sutlej. This once pastoral valley that sustained villages and nature is now discarded, in post-industrial despair. Trapped within these modern city confines, the river still secretly retains the power to transfigure souls, but its powers of reviviscence remain unidentified and unused due to restrictive cremation bylaws. This thesis attempts to create for the Sikhs an essential funeral landscape, whose icons may be read through an anamorphic lens of Sikh culture, while providing for all an opportunity to engage the forgotten river, and its energy.

Sometime in the first half of the second millennium, the Pañjāb witnessed a literary transformation. This historical process enabled the people of the region to self-consciously augment and even supplant forms of knowledge that emerged out of Sanskritic and Persianate cultural practices with regional ones, a complex phenomenon that varied tremendously, based largely on the religious identity of the writers. The elite of Sikh, Islamic, and Hindu communities drove this innovation: all literary activity in the Pañjāb was supported almost exclusively by the centers of religion, rather than the royal court. This work stands in sharp contrast to the view that religion played no significant role in South Asia’s so-called “vernacularization.” The confluence of three major religious communities—and the distinct literary cultures that they produced—makes the Pañjāb an ideal ground to examine the complex nature of this literary transformation. While this work engages with premodern literary cultures broadly to understand the larger trends in literary production, the arguments presented are ultimately based on a careful reading of the literary worlds represented in four near-contemporaneous texts that are specific to each religious community—the shabads of the Sikh Gurū Nānak (1469-1539); the kāfīs attributed to the Muslim Ṣūfī Shāh Ḥusain (1538-99); the Hanumān Nāṭak (1623) of the Hirdai Rām Bhallā and the vāṇī of Bābā Lāl Dayāl (17th c.), both Hindū Vaiṣṇavas. The work highlights similarities and dramatic differences in literary production and circulation of discourses within material cultures that were shaped by self-conscious religious communities.

In 1990, a case came before the Ontario Human Rights Commission involving the collision of a religious rights policy enshrined in the Ontario Human Rights Code 1981 and a Peel Board of Education disciplinary policy prohibiting weapons including the kirpan, a dagger-like article of religious faith worn by baptized Sikhs. Harbhajan Singh Pandori claimed infringement of his religious rights as a Sikh under the Code. In a joint complaint, the Ontario Human Rights Commission alleged the Code had been violated in a Peel Board policy restricting the religious rights of Sikhs by prohibiting the kirpan. Attempts to mediate between complainant Sikhs and the Peel Board failed. The dispute went before an Ontario Human Rights Commission tribunal adjudicated by Rabbi W. Gunther Plaut who ruled that the kirpan was a religious symbol and could be worn to school subject to restrictions. The Pandori kirpan case illustrates the complexity of resolving issues of cultural and religious conflict in public institutions undergoing demographic change. Significant to the kirpan case were Canadian immigration policy changes which eliminated race and ethnicity from admission criteria. As a result, the Region of Peel witnessed significant intake of immigrants including Sikhs, some of whom insisted on their right to wear a kirpan. The extensive public debate that followed afforded valuable insight on the political process of policy-making in education and accommodating diversity in public educational institutions. The debate also set the stage for the development of the Peel Board’s equity policy documents--Manifesting Encouraging and Respectful Environments and The Future We Want launched in 2000. Despite the new equity documents, some observers have remarked that institutional change is slow unless pressure is applied by the courts or the Ontario Human Rights Commission. While the kirpan issue has been put to rest in Canada, issues of competing rights continue to challenge Canadians. The kirpan case demonstrates that balancing competing rights in a multicultural society is an ongoing struggle with no final resolution. In the twenty-first century, as Canada continues to diversify, debates concerning accommodation continue to be reflected in the public schools.

In 1990, a case came before the Ontario Human Rights Commission involving the collision of a religious rights policy enshrined in the Ontario Human Rights Code 1981 and a Peel Board of Education disciplinary policy prohibiting weapons including the kirpan, a dagger-like article of religious faith worn by baptized Sikhs. Harbhajan Singh Pandori claimed infringement of his religious rights as a Sikh under the Code. In a joint complaint, the Ontario Human Rights Commission alleged the Code had been violated in a Peel Board policy restricting the religious rights of Sikhs by prohibiting the kirpan. Attempts to mediate between complainant Sikhs and the Peel Board failed. The dispute went before an Ontario Human Rights Commission tribunal adjudicated by Rabbi W. Gunther Plaut who ruled that the kirpan was a religious symbol and could be worn to school subject to restrictions. The Pandori kirpan case illustrates the complexity of resolving issues of cultural and religious conflict in public institutions undergoing demographic change. Significant to the kirpan case were Canadian immigration policy changes which eliminated race and ethnicity from admission criteria. As a result, the Region of Peel witnessed significant intake of immigrants including Sikhs, some of whom insisted on their right to wear a kirpan. The extensive public debate that followed afforded valuable insight on the political process of policy-making in education and accommodating diversity in public educational institutions. The debate also set the stage for the development of the Peel Board’s equity policy documents--Manifesting Encouraging and Respectful Environments and The Future We Want launched in 2000. Despite the new equity documents, some observers have remarked that institutional change is slow unless pressure is applied by the courts or the Ontario Human Rights Commission. While the kirpan issue has been put to rest in Canada, issues of competing rights continue to challenge Canadians. The kirpan case demonstrates that balancing competing rights in a multicultural society is an ongoing struggle with no final resolution. In the twenty-first century, as Canada continues to diversify, debates concerning accommodation continue to be reflected in the public schools.

1984’s Operation Blue Star, an Indian Army maneuver to rid the Sikh Golden Temple of militants, shocked the world. Bullet holes riddled the temple’s façade in the operation’s aftermath, and the global Sikh community was outraged at the desecration of the site. How did the political conflict in Punjab escalate to this point? What were the factors behind the Sikh militant movement, and how did the militants rationalize their activities, considered by some as rampant terrorism? This thesis examines the circumstances surrounding the rise to arms of the Punjabi Sikh militants and the religious influences of their movement. Identifying how themes of the Sikh past, particularly those of communal identity, martyrdom, and martial tradition, were repurposed and employed by militant Sikhs to ground their violence in Sikh tradition and practice, the thesis finds that leaders of the movement, like Sant Bhindranwale, created rhetorical bridges to the Sikh past and embedded in the community a sense of participating in a greater, cosmic war. There exists a tendency among scholars to overlook the religious elements of the movement in order to assign political, economic or sociological roots to the conflict, but religion was a primary factor in the conflict, as demonstrated through the words and actions of the militants themselves. This research adopts a sociotheological approach to religious studies, drawing upon framework by Mark Juergensmeyer, Émile Durkheim and Pierre Bourdieu, among others, to frame the influence of the Sikh past on the militants’ own plane of reference.