Suchergebnisse

This book is a study of the transformations in Punjab created by biotechnological revolutions, economic restructuring, persistent migrations, and political upheaval in the late 20th century. The sacred centre at Amritsar, the transnational settlement of Southall and a Doaba village form the terrain for this -- three sites that can seen as metonymic spaces of identity that transcend geographic boundaries, and form the structure of this book. Relations between the rural, the sacred and the transnational, fostered through migration, marriage and material exchange, existed well before 1984. After 1984, however, and through the violent decades of the militancy period, these three locations became connected via the circulation of political ideologies, violent deaths, financial aid, a sense of disaffection, and the migration of men. Analysis of the linkages between transnational migration and religious revival is a key theme of this study. Conversely, the enhanced engagements of the diaspora with homeland politics became a source of support and created sanctuary spaces for political asylum seekers and transnational migrant labour. Re-analysing existing material and drawing on fieldwork-based interviews, as well as local history archives, the book presents a different framework to analyse the politics and social history of Punjab. -- Product Description.

Men against trafficking -- Gender, state and family -- Coming together -- New life worlds

This paper explores the universe of souvenirs of Sikh Gurus and martyrs available in the bazaars around Sikhism's most sacred shrine, the Darbar Sahib in Amritsar. Rather like objects in museum exhibitions, souvenir art actively produces ideas of divinity and martyrdom. The deliberate arrangements of Guru and martyr souvenirs in shopwindows demonstrate the 'sense' of curation of ordinary shopkeepers in the bazaar. Shop displays, I argue, resemble the care of sacred art by museum curators. But there is more to shop displays than mere imitation. I analyse the vis-à-vis between the souvenir displays of two modern martyrs, Jarnail Singh Bhindranwale, the militant leader of separatist Khalistan, and Bhagat Singh, the nationalist hero, that express bazaar understandings of martyr souvenirs as affective objects, possessing both ritual and political value. The curated displays in museums and shopwindows are critical in creating a conscious, purposive aura around modern Sikh martyrdom.

¿Qué significa ser un sirviente masculino en la India moderna? La rica literatura antropológica sobre el "hogar", la "sexualidad" y el "trabajo" ha sido muy negligente a la hora de abordar la cuestión de la masculinidad y el trabajo doméstico. Utilizando la biografía como método para enmarcar la vida vivida como sirviente masculino, sugiero que la "biografía de un sirviente" sólo se completa en una vida posterior, con la que el sirviente se convierte en un hombre.sólo se completa en una vida posterior con la que se vinculaimaginativa y sustancialmente. Además, la historiografía de la servidumbre sitúa a la trabajadora como protagonista principal, de modo que la plantilla sobre la que se construye la comprensión del trabajo doméstico es femenina.

This article addresses the issue of gendering the veil and argues that veiling must expand beyond the primary focus on clothing and must be viewed as a system that frames bodily styles, speech forms, and the language of gestures. Veiling has feminine and masculine forms but evokes different things for men and women and is experienced in dualgendered ways. The ethnography focuses on the lives of male domestic workers who are liminal and incomplete members of contemporary urban households to address the issue of the performance of maleness and male veiling practices by the partial members of social units such as households to argue that we must understand veiling as a way of undoing gender. The intersections of class, sexuality, and gender within interior spaces of domesticity reconfigure relations of gender. Work as a site within which masculinity, identity, and power are constituted enables us to view male veiling beyond the shame and honor discourse to address the bodies and dispositions of men who labor.