Guru Nanaks verse

First 2

Gender based violence

Spee  ches

Women rape- sexual assault during wars and violence

The disregard of sexual violence

It leads to life long trauma.

Description of 1984 still missed atrocities of rape on women and mothers

Govt choose to forget these parts in India

Sick year for return to Punjab as their land of origin

Cultural belonging – Sikhs in other places


Dr. Inderpal Grewal

Politics of religion after 1984

Is there an us, do we belong, are we a Sikh

Question of Memory Event remembrance – for people in diapora, in Punjab and distant p[laces in the world, regions of India

Virality –  what makes something viral. Eg

Power in Women – where Sikh women are in history, politics, academics – Viosibility of Sikh women

Violence – in 1984, violence produced widows and victims of violence

Women are only seen as victims of violence –

Slow violence – it is there all the time, property, inheritance, laws. Tjheir education being not far

How else – pleasure, love

There is need to think and study Sikh equality, patriarchy, masculinity

There is much policing of schorlaly work- they say this is right, this is wrong. Even in the Sikh community. We need to be critical of these cations

Who can speak and how one can speak – we should support every kind of work. Because it is a scholarly work and we need to be open


Nikky-Guninder Kaur Singh Main Speaker

Mapping from one sphere to another

Journeying to new horizons as we acquire new possibilities

They help us dream about our destinations just as we look at our origins  (memory)

Stanza 34-37 – There are five stages or spheres or realms that we will traverse: Dharam Khand, Gyan Khand, Saram Khand, Karam Khand and Sach Khand or the spheres, respectively, of Duty (righteous action), Knowledge, Creative Potency, Grace and Ultimate Reality.

Theme- to know is not enough

We know so much, Khands, (cognitive and practical are not different dimesnions), we read analysis and it involves understanding, interpretation and application

We should undertand every text at every moment nd situation in a new and different way

We should look at the sacred text Tkhands ) with an eye on the 21st century

We get a strong connection between spiritualism and act, ivism

Acvitism- is a transformational process that involves subjective, relational, collaborative, interpretive and dynamic dimension

Scholars have only analysed the other  contepletative dimesnions of khands and missed out on the actions

Dharam Khand – night, seasonsday sof the week, season month —- awareness of time, temporality. The world is place for righteous action at each time. We work individually and also within a larger community. Think about where we are

Actvitism is there

Knowledge is connected to activity, life practice, action. Working towards transforming the word based on the vision we create of it. Living of truth, creating truth itself

It is on multiplicity and plurality. Bringing together various content, various information, languages, political systems, – education is very impotant, the more you learn the more you transform your thruth and vision. You are no longer know it all ( the eagle is dissolved), you realize how little you know and open up to others

Saram – great debate on translation. Real of beauty/aesthetics. Sharpening yourself by the beauty of new wisdom and knowledge. Experience the joy. Experience

Karam – joy. It is hard to be a feminist, to fight partriachy and old memories. We acknowledge thet we will go through different emotions

Sach khand – realm of truth



Palbinder Shergill speaks about redefining feminism from the Sikh perspective. Guru Nanak envisions women not as victims of oppression or suffering but as gurus who make an impact. A Sikh feminist therefore accepts all her past sufferings and visualizes her capacity to improve the world around her.

Kaur Singh  translates the first Khand, Dharam Khand, to mean Action and duty. The temporality of time is something that should push every person to take righteous action each time. Dharam should also show that we have a duty to act by ourselves and play a part is the whole community vision. The second Khand, Gyan Khand, translates to knowledge, which is the source of truth and vison that directs our actions. She therefore urges that we should focus on getting new information to change our perspectives and thus transform our visions. The third Saram Khand has had a great debate on its translation but Kaur Singh translates it to the realm of beauty or aesthetics. It interprets how well we sharpen our lives with the beauty of new knowledge and experiences. The last two Karam Khand and Sach Khand translate to joy and the realm of truth respectively. Joy speaks on acceptance of emotions based on our memories, our journeys and the future. The realm of truth opens us up to infinite realities, that we would experience each a small part of it and within which we need to make an impact in.


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