Relevant bibliographies by topics / Hindus in Punjab

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Hindus in Punjab'

Author: Grafiati
Published: 29 July 2024
Last updated: 31 July 2024

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Journal articles on the topic "Hindus in Punjab"

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Bhardwaj, Vikram, and Usha Sharma. "Revisiting Punjab’s Transformative Journey, 1947-1966: An Appraisal." European Scientific Journal, ESJ 20, no. 37 (February 20, 2024): 308. http://dx.doi.org/10.19044/esj.2024.v20n37p308.

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"Punjab, often referred to as the 'Land of five rivers,' has been a significant player in shaping India's historical narrative, leaving an enduring mark on its trajectory. This imprint stems from the courageous and patriotic endeavours of the people of Punjab, who have etched out a distinctive place for themselves. A comprehensive study of its people becomes imperative to comprehend the nuanced dynamics of Punjab's history. This involves delving into their historical, cultural, and religious roots and understanding their political legacy. The year 1947 marked India's liberation from British rule, coinciding with a partition based on the two-nation theory. Punjab bore a heavy toll during this partition, experiencing substantial human and territorial losses. The partition's catastrophic aftermath overshadowed the jubilation of independence for Punjab. Post-partition, Punjab portrayed a sombre and bleak landscape, with the migration of refugees significantly altering the communal composition of the region. This migration upheaved the administrative, economic, and political structures, introducing many complex challenges. The division of Punjab along communal lines generated a palpable sense of indignation and frustration among the Sikh community. The expectations of establishing a Sikh State in independent India, fervently supported by Sikh, Congress, and Hindu leaders, remained unfulfilled. Perceiving an unequal distribution of territory between Hindus and Muslims, the Sikhs advocated for a Punjabi Suba. In their pursuit of this objective, the Akali Dal employed diverse strategies. This culminated in the reorganisation of Punjab on March 21, 1966, leading to its further trifurcation."
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BITTLES, A. H., S. G. SULLIVAN, and L. A. ZHIVOTOVSKY. "CONSANGUINITY, CASTE AND DEAF-MUTISM IN PUNJAB, 1921." Journal of Biosocial Science 36, no. 2 (February 17, 2004): 221–34. http://dx.doi.org/10.1017/s0021932003006230.

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The effects of religion, population sub-division and geography on the prevalence of deaf-mutism were investigated using information collected in the 1921 Census of Punjab. The total sample size was 9·36 million, and comprised data on thirteen Hindu castes, seventeen Muslim biraderis and two Sikh castes. A two-way analysis of variance comparing males in Hindu castes in which consanguineous marriage was prohibited, with males in Muslim biraderis which favoured first cousin marriage, indicated major differences with respect to the patterns of deaf-mutism within each religion. In the Muslim population 9·1% of the relative variation in the prevalence of deaf-mutism was inter-biraderi, 36·8% between geographical regions, and 48·8% an interaction between biraderi and region, whereas among Hindus 46·8% of the observed variation was inter-caste, 12·8% inter-region and 33·6% due to caste–region interaction. From a wider disease perspective the results obtained with the Hindu community indicate the significant genetic differentiation associated with caste endogamy. As the overwhelming majority of Hindu marriages continue to be within-caste, it can be predicted that similar levels of inter-caste differences in disease frequency currently exist. By comparison, the lower level of inter-biraderi variation among Muslims is probably indicative of the dissolution of pre-existing caste boundaries and the resultant gene pool mixing that followed the large-scale conversion of Hindus to Islam during Muslim rule in North India from the 13th to the 19th centuries.
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Rey-Schirr, Catherine. "The ICRC's activities on the Indian subcontinent following partition (1947–1949)." International Review of the Red Cross 38, no. 323 (June 1998): 267–91. http://dx.doi.org/10.1017/s0020860400091026.

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In 1945, at the end of the Second World War, the British government clearly stated its intention of granting independence to India.The conflict between the British and the Indian nationalists receded into the background, while the increasing antagonism between Hindus and Muslims came to the fore. The Hindus, centred round the Congress Party led by Jawaharlal Nehru, wanted to maintain the unity of India by establishing a government made up of representatives of the two communities. The Muslims, under the banner of the Muslim League and its President, Mohammed Ali Jinnah, demanded the creation of a separate Muslim State, Pakistan. The problem was further complicated by the fact that the approximately 300 million Hindus, 6 million Sikhs and 100 million Muslims in British India were not living in geographically distinct regions, especially in Punjab and Bengal, where the population was mixed.
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Maqbool, Sumira, and Muhammad Kashif Ali. "HISTORY AND MEMORY OF THE PARTITION OF THE PUNJAB: A CASE STUDY OF THE DISTRICT RAWALPINDI." Pakistan Journal of Social Research 05, no. 02 (June 30, 2023): 733–42. http://dx.doi.org/10.52567/pjsr.v5i02.1152.

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This paper is an attempt to investigate the violence and the communal riots followed by the division of India, especially partition of the Punjab. The violence that occurred in Punjab during the division of India (1947) is a tragic episode of South Asian history. Almost seven decades have gone since the partition of the Punjab. At the time of the partition, Rawalpindi, Ambala, Multan, Lahore, and Jullundur had the Muslim majority It was the Rawalpindi wherefrom the riots were begun compare to whole Punjab. In the district of Rawalpindi, riots and violence were sparked by three main factors;1945–1946 elections, Direct Action Day, and Khizar Hayat's resignation. More than two thousand people were killed by mob and major affected areas of Rawalpindi were Kalyan Das Mandar, Raja Bazaar, Mai Veero Di Banni, Lal Kurti, Murree Road, Ghaznavi Road, Taxila, Thoha Khalsa, Chaklala, and Kartarpura. Though the episode of the division and violence caused the hatred among the three major communities of the Punjab (the Muslims, Sikhs and Hindus), unfortunately, the people who were the witness of violence in Rawalpindi are dying, therefore, this paper is an attempt to preserve some migration stories. Keywords: Punjab, violence, riots, partition, 1947 migration.
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Frembgen, Jürgen Wasim. "DHamāl and the Performing Body: Trance Dance in the Devotional Sufi Practice of Pakistan*." Journal of Sufi Studies 1, no. 1 (2012): 77–113. http://dx.doi.org/10.1163/221059512x626126.

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Abstract Guided by the hypnotic repetitive sound of drums, the ritual trance dance known as dhamāl belongs to the multiple worlds of Pakistani Sufi shrines and is characteristic of the concrete devotional practices of rural people and the urban poor, especially in Sindh and the Punjab. Drawing on Ronald L. Grimes’s concept of distinguishing various modes of embodied ritual attitudes, the study explores the performance and aesthetics of this public, predominantly collective dance at two selected ethnographic settings, differentiating three groups of actors in terms of ritual structure, techniques of the body, gestural grammar and gender-related kinaesthetic styles. Apart from marked differences between performers, these modes of ritual sensibilities co-exist and interpenetrate each other whereby the celebrative form of interaction with the beloved saint Lal Shahbaz Qalandar remains the central theme. DHamāl is a full-bodied, active experience of mystical devotion which belongs to the ‘social habitus’ of the dancers and can be considered a pattern of appropriate ritual action embedded in the local cultures of both Sindhis and Punjabis which is shared among Muslims as well as Hindus.
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Kabir, Md Shamsul. "Caste System Turns into A Social Curse and Social Discrimination: A Study of Mulk Raj Anand’s Untouchable in the Perspective of Post-independence Bangladesh." International Journal of English Literature and Social Sciences 8, no. 5 (2023): 231–38. http://dx.doi.org/10.22161/ijels.85.37.

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The caste system roots in the heart of Hinduism and falls apart Hindus into touchable and untouchable. The sweepers are regarded as untouchables and are given no choice and access to their social life. The caste system in Hinduism and, therefore, in the Hindu-majored nation in India is a strong social discriminatory hierarchy that has been exercised for more than two millenniums. Mulk Raj Anand, with a firm belief in the dignity and equality of all human beings, attempts to project a panoramic scene of the caste system by beckoning a single day from the diary of Bakha, an untouchable boy who is a sweeper in profession. The present paper attempts to address the curse and discrimination triggered by the caste system, which is prevalent in Mulk Raj Anand’s Untouchable. Though the scenes of the novel belong to a small, interior town in Punjab, the happenings are pan-Indian in nature. This paper also argues how the caste system paves the way for inter-caste conflict and exploitation and, apart from several caste discrimination, why changing the upper caste’ outlook is the sole way out to wipe out the stigma of the caste system.
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Maqsood, Dr Naila. "A Depiction of Indian Muslim Women’s Plight in Culture and Literature Around the Mid-Eighteen Century." Journal of Law & Social Studies 4, no. 1 (March 31, 2022): 86–97. http://dx.doi.org/10.52279/jlss.04.01.8697.

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This paper locates the Muslim women’s social conditions particularly in the Indo-Pak Subcontinent which largely arose out of two sources; a) evolution of Islam and development of several schools of jurisprudence; b) Muslim’s contact with the Indian culture. Over several centuries, more particularly from the early 13th century onward (by this time, Muslim Turkish rule had been established in India), and the impact of Bhakti movement both on Hindus and Muslims and spread of teachings of Guru Nanak and Bhagat Kabir, Muslims came to adopt many of the Hindu notions and practices. This was in addition to attitudes that came with them by their conversion to Islam. The first part of the paper deals with the effects of Hindu culture regarding status of women on Muslims. The second part of the paper discusses the plight of Muslim women in literature i.e Punjab folk lore of Heer Ranjha. It tries to convey the thoughts on several social customs, particularly emphasizing the various aspects of women’s life. The third part provides the ethnographic evidence which confirms that women, particularly in rural areas, have faced low status and problem connected with rapes, marriages, dowry, and divorces, etc. With solidification of customs, discrimination against a female endures through centuries. As a result, Muslim women were become socially backward, economically susceptible, and politically marginalized segment of society.
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Singh, Nirmal. "Dalits and Farmers’ Movement in India." Sikh Research Journal 7, no. 1 (August 15, 2022): 3–13. http://dx.doi.org/10.62307/srj.v7i1.37.

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The farmers and laborers were two primary stakeholders who comprised a majority of protesters at the most recent farmers' movement on the borders of Delhi, the capital of India. While the farmers are mainly the land-owning upper caste communities known as Jats (Sikhs in Punjab and Hindus in other northern states), the laborers belong to generally landless lower castes (referred to as Dalits). The farmers’ movement saw overwhelming use of the slogan Kisan Mazdoor Ekta Zindabad (Long Live the Unity of Farmer and Laborer). Both groups provided strength to the farmers' movement which eventually succeeded in repealing the three farm laws passed by the central government of India. However, the relationship between farmers and laborers has a dark side too. The interests of both groups are opposed to each other’s because Jats want to continue their domination over Dalits, including keeping them underpaid and as bonded laborers. The Dalits are gradually asserting themselves. They hope to become landowners by acquiring villages’ common land that are reserved for Dalit communities. In this essay, I reflect on this point of convergence and divergence in the interests of farmers and laborers and ponder its significance for the organization of agriculture in Punjab.
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KUMAR, ASHUTOSH. "Electoral Politics in Punjab: A Study of Shiromani Akali Dal." Japanese Journal of Political Science 19, no. 1 (January 17, 2018): 41–60. http://dx.doi.org/10.1017/s1468109917000214.

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AbstractThe article presents an overview of the electoral politics of Punjab as it has evolved since partition from the vantage point of Shiromani Akali Dal (SAD), the oldest surviving state level party in India. It is argued that SAD has been the catalyst behind the major shifts in the politics of the post-partition state. Besides being the most successful party, apart from the Congress, since the state's reorganization in 1966, it has had statewide organizational presence. The Panthic party also receives attention, as it claims to be the legitimate custodian of the Sikh community's religious and cultural interests whenever they are perceived to be under threat, and not just their political interests. Post-militancy, the leadership of Badal has been instrumental in affecting a critical shift in the SAD agenda as it now seeks support based on its record at the front of development and governance rather than by evoking ethnic issues. Significantly, while SAD has retained its core social constituency of the rural Sikhs, it has also succeeded in reaching out to the urban Hindus, including the sizable dalits by following a regionalist populist agenda. Its long-standing alliance with the BJP, an urban Hindutva party, has helped the party broaden its support base. Emergence of AAP as the third credible alternative in what has long been a bipolar polity, with the political power remaining either with the Congress or with the SAD/BJP combine, has posed a fresh challenge to the long entrenched parties, most significantly the SAD which is no longer an ideologically driven cadre based driven movement party.
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Bochkovskaya, A. V. "BALBIR MADHOPURI. KORE KĀĠAZ KĪ GAHRĪ LIKHAT / INSCRIPTIONS ON A TENDER MIND (A CHAPTER FROM CHĀNGIĀ RUKH / AGAINST THE NIGHT)." Journal of the Institute of Oriental Studies RAS, no. 3 (13) (2020): 249–64. http://dx.doi.org/10.31696/2618-7302-2020-3-249-264.

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The commented translation from Hindi of a chapter from the Chāṅgiā rukh (Against the Night) autobiography (2002) by Balbir Madhopuri, a renowned Indian writer, poet, translator, journalist and social activist, brings forward episodes from the life of low-caste inhabitants of a Punjab village in the 1960–1970s. Following the school of hard knocks of his childhood in the chamar quarter of Madhopur, a village in Jalandhar district, Balbir Madhopuri managed to receive a good education and take to literature. In 2014 he was awarded the Translation Prize from India’s Sahitya Academy for contribution to the development and promotion of Punjabi, his mother language. Narrating the story, Balbir Madhopuri shares memories, thoughts and emotions from early days that determined his motivations to struggle against poverty, deprivation and injustice. The chapter Kore kāġaz kī gahrī likhat (Inscriptions on a Tender Mind [Madhopuri, 2010]) tells readers about joys and sorrows, hopes and fears, delights and regrets that were part of his childhood in Madhopur. Scenes from everyday life in the home village, episodes highlighting complex relations between its inhabitants — predominantly Sikhs and Hindus — intertwine with Balbir Madhopuri’s reflections on social oppression and caste inequality that still remain in contemporary India’s society. This commented translation is the third in a series of four chapters from Balbir Madhopuri’s autobiography scheduled for publication in this journal in 2020.
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Dissertations / Theses on the topic "Hindus in Punjab"

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Datta, Nonica. "The making of a Jat identity in the southeast Punjab, circa 1880-1936." Thesis, University of Cambridge, 1994. https://www.repository.cam.ac.uk/handle/1810/273004.

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Raj, Dhooleka Sarhadi. "Shifting culture in the global terrain : cultural identity constructions amongst British Punjabi Hindus." Thesis, University of Cambridge, 1997. https://www.repository.cam.ac.uk/handle/1810/273054.

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Koehn, Sharon Denise. "A fine balance : family, food, and faith in the health-worlds of elderly Punjabi Hindu women." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp02/NQ40539.pdf.

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Malik, Muhammad Ghulam Abbas. "Méthodes et outils pour les problèmes faibles de traduction." Phd thesis, Grenoble, 2010. http://tel.archives-ouvertes.fr/tel-00502192.

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Étant données une langue source L1 et une langue cible L2, un segment (phrase ou titre) S de n mots écrit en L1 peut avoir un nombre exponentiel N=O(kn) de traductions valides T1...TN. Nous nous intéressons au cas où N est très faible en raison de la proximité des formes écrites de L1 et L2. Notre domaine d'investigation est la classe des paires de combinaisons de langue et de système d'écriture (Li-Wi, Lj-Wj) telles qu'il peut y avoir une seule traduction valide, ou un très petit nombre de traductions valides, pour tout segment S de Li écrit en Wi. Le problème de la traduction d'une phrase hindi/ourdou écrite en ourdou vers une phrase équivalente en devanagari tombe dans cette classe. Nous appelons le problème de la traduction pour une telle paire un problème faible de traduction. Nous avons conçu et expérimenté des méthodes de complexité croissante pour résoudre des instances de ce problème, depuis la transduction à états finis simple jusqu'à à la transformation de graphes de chaînes d'arbres syntaxiques partiels, avec ou sans l'inclusion de méthodes empiriques (essentiellement probabilistes). Cela conduit à l'identification de la difficulté de traduction d'une paire (Li-Wi, Lj-Wj) comme le degré de complexité des méthodes de traduction atteignant un objectif souhaité (par exemple, moins de 15% de taux d'erreur). Considérant la translittération ou la transcription comme un cas spécial de traduction, nous avons développé une méthode basée sur la définition d'une transcription intermédiaire universelle (UIT) pour des groupes donnés de couples Li-Wi, et avons utilisé UIT comme un pivot phonético-graphémique. Pour traiter la traduction interdialectale dans des langues à morphologie flexionnelle riche, nous proposons de faire une analyse de surface sur demande et limitée, produisant des arbres syntaxiques partiels, et de l'employer pour mettre à jour et propager des traits tels que le genre et le nombre, et pour traiter les phénomènes aux limites des mots. A côté d'expériences à grande échelle, ce travail a conduit à la production de ressources linguistiques telles que des corpus parallèles et annotés, et à des systèmes opérationnels, tous disponibles gratuitement sur le Web. Ils comprennent des corpus monolingues, des lexiques, des analyseurs morphologiques avec un vocabulaire limité, des grammaires syntagmatiques du hindi, du punjabi et de l'ourdou, des services Web en ligne pour la translittération entre hindi et ourdou, punjabi (shahmukhi) et punjabi (gurmukhi), etc. Une perspective intéressante est d'appliquer nos techniques à des paires distantes LW, pour lesquelles elles pourraient produire efficacement des présentations d'apprentissage actif, sous la forme de sorties pidgin multiples.
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Glikson, Michal. "Towards a Peripatetic Practice: negotiating journey through painting." Phd thesis, https://datacommons.anu.edu.au/DataCommons/item/anudc:5523, 2017. http://hdl.handle.net/1885/128513.

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Towards a peripatetic practice: negotiating journey through painting investigates painting as a way of comprehending lived experience of travel. The project develops from curiosity about journeys and their potential for bringing the artist into encounters with the world, and proximate to its issues and concerns. Aims of the project focused on peripatetic practice as a means of redirecting a personal experience of rootlessness towards connecting with others, and considering and communicating the complexity of cross-cultural experience through painting. Objectives as such were to investigate through practice the function and form of peripatetic painting, and to document this through film and writing. The study acknowledges travel as an ancient way of knowing the world and takes inspiration from the paradigm of the nomadic storyteller as exemplified in the Bengali tradition of Patuya Sangit (scroll performance). With a sense of the capacity for painting to provide spaces of connection and empathy, the study draws on the writing of John Berger and Suzi Gablik, exploring a confluence of ideas about the evolving social role of the artist. Key influences are historic and contemporary peripatetic creative practices, which include the writer Freya Stark, the colonial painter William Simpson, and the artists Phil Smith and John Wolseley. The project also incorporates methodological approaches which borrow from anthropology, situating the artist as observer, participant, and ultimately, agent. Practice in this context is immersive, and takes on social, interactive dimensions for which making paintings becomes a means of knowing and questioning the nature of cross-cultural experience. Explorations took the form of increasingly immersive journeys in Australia, India and Pakistan and a series of paintings utilising extended scroll formats with additional outcomes of documentary films. As the key research spaces for practice-led research, the scroll paintings employ pencil, collage, watercolour and oil, and a metaphoric fusion of styles and techniques of painting and drawing, notably Persian miniature and life portraiture as a means of accounting for and sharing the abiding experiences and encounters yielded through travel.
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Bansal, Naresh. "Hindi upanayason mein Punjabi jeevan kee chhavi." Thesis, 1993. http://hdl.handle.net/2009/920.

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Kukreja, Versha. "Comparative study of the reading ability and its relationship with school achievement of the Hindi speaking and Punjabi speaking students studying in Hindi medium schools of Delhi." Thesis, 1996. http://hdl.handle.net/2009/4179.

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Books on the topic "Hindus in Punjab"

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Jones, Kenneth W. Arya dharm: Hindu consciousness in 19th-century Punjab. New Delhi: Manohar, 1989.

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Chowdhry, Prem. Contours of communalism: Religion, caste, and identity in South East Punjab. New Delhi: Centre for Contemporary Studies, Nehru Memoral Museum and Library, 1996.

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Ḍô, Miśra Śivakumāra, Miśra Ājāda, Miśra Śailakumārī, and Ganganatha Jha Kendriya Sanskrit Vidyapeetha., eds. Pañjābī-Saṃskr̥ta śabdakośa =: Punjabi-Sanskrit glossary. Ilāhābāda: Gaṅgānātha Jhā Kendrīya Saṃskr̥ta Vidyāpīṭha, 1987.

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Genaral Mohyal Sabha (New Delhi, India), ed. Aghanistan revisited: The brāmaṇa Hindu Shāhis of Afghanistan and the Punjab (c. 840-1026 CE). New Delhi: History Research and Archives Forum of Mohyal Foundation, General Mohyal Sabha, 2010.

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Directorate, India Central Hindi, ed. Hindī-Pañjābī-Aṅgrezī tribhāshā kośa =: Hindi-Punjabi-English trilingual dictionary. Naī Dillī: Kendrīya Hindī Nideśālaya, Śikshā Vibhāga, Mānava Saṃsādhana Vikāsa Mantrālaya, Bhārata Sarakāra, 1989.

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Trust, Dr Kharak Singh. The word 'Hindu' case: Sikh claim to an independent status in Indian laws denied by Punjab & Haryana court CWP 18634/2011: is it justified? Mohali, Punjab, India: Dr. Kharak Singh Trust, 2011.

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Grewal, J. S. The New Context. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199467099.003.0016.

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In the new context after Independence, the most urgent problems before the governments of India and Punjab were rehabilitation, the language issue, and integration of the princely states. Rehabilitation created Hindu majority in the province, with Sikh majority in six districts. The Sachar Formula to solve the language issue enabled the Arya Samaj leaders of the Punjabi region to exercise their preference for Hindi over Punjabi as the medium of education. Sardar Patel considered various possibilities and decided to form the Patiala and the East Punjab States Union (Pepsu). The caretaker government formed under Gian Singh Rarewala kept the Akalis out. Article 371 of the Constitution of India enabled Sardar Patel to intervene in the affairs of the Pepsu more effectively than in the affairs of the Punjab.
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Sen, N. B. Punjab's Eminent Hindus, Being Biographical and Analytical Sketches of Twenty Hindu Ministers, Judges, Politicians, Educationists & Legislators of the Punjab by Some Well-Known Writers of This Province. Creative Media Partners, LLC, 2018.

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Dutt, Vinayak. Punjab - from the Perspective of a Punjabi Hindu. White Falcon Publishing, 2023.

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Dutt, Vinayak. Punjab - from the Perspective of a Punjabi Hindu. White Falcon Publishing, 2023.

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Book chapters on the topic "Hindus in Punjab"

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Mohan, Kamlesh. "Technology and Religion Recasting Hindu Consciousness Through Print in India with Special Reference to the Punjab During the Nineteenth Century." In Science and Technology in Colonial India, 105–32. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003332206-4.

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Ramesh, B. M. "A Cross-Border Comparison of Reproductive Behaviour among the Punjabi and Bengali Communities of South Asia." In Fertility Transition In South Asia, 177–202. Oxford University PressOxford, 2001. http://dx.doi.org/10.1093/oso/9780199241859.003.0009.

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Abstract The Indian subcontinent is often called an ‘ethnological museum’ because of its huge variety of races, religions and languages. An ethnic group may be defined as a population living in a contiguous geographical area, sharing common history, language, religion and a host of cultural traits including family, marriage, dress and food habits. Language is usually the most important factor defining ethnicity since people speaking the same language but living in different geographical locations or professing different religions are often observed to possess similar cultural traits. For instance, very little or no difference in culture is observed between the Punjabi speaking populations in Punjab and South India, or between Punjabi-speaking Hindus and Punjabi-speaking Sikhs. Thus, an ethnic group is very often identified in terms of the language it speaks, rather than its geographical location or religion.
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Waseem, Mohammad. "Seventy Years of Partition." In Political Conflict in Pakistan, 21–74. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197631300.003.0002.

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This chapter deals with the composite heritage of partition in the form of a huge public sphere, which served as a battleground for rival contenders for power in Pakistan. The chapter offers a critique of the interpretation of the two-nation theory in terms of conflict between Hindus and Muslims spread over a millennium. It argues that inter-mingling of faiths and the shared deference to saints and shrines massively characterized the society until the late nineteenth century when the Hindu and Muslim revivalist movements led to parting of ways ending up with partition of India. Later, the process of migration of millions of Muslims from India to Pakistan under the aegis of a migrant state put in place a new ethnic hierarchy led by Mohajirs and Punjabis. The indigenous revival in the 1970s in East Bengal, Sindh, and Punjab finally led to nativization of the migrant state.
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Mann, Gurinder Singh, Paul David Numrich, and Raymond B. Williams. "Sikhs Come to America." In Buddhists, Hindus, And Sikhs In America, 108–20. Oxford University PressNew York, NY, 2007. http://dx.doi.org/10.1093/oso/9780195333114.003.0008.

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Abstract A few Sikh soldiers settled on the Pacific Coast of British Columbia, Canada, during the 1890s. Others followed, choosing to emigrate to Canada because it, like India, was then part of the British empire. Eventually, a number of these Sikhs would move from Canada south to the United States. Sikhs began to emigrate to the United States at the beginning of the twentieth century. By about 1915, approximately six thousand of them had landed on the West Coast, either directly or by way of Canada. Most came from the Punjab. A few arrived from places like.
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Wolpert, Stanley. "Freedom’s Wooden Loaf, September–December 1947." In Shameful Flight, 173–82. Oxford University PressNew York, NY, 2006. http://dx.doi.org/10.1093/oso/9780195151985.003.0010.

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Abstract Lahore’s railway station became a veritable death trap by Au- gust 12, Justice Gopal Das Khosla reported. “On the evening of August 11, the railway station was packed with passengers . . . when news came that the Sind Express, on its way to Lahore, had been attacked by Muslims, panic spread. They found that men, women and children had been brutally murdered and were lying in pools of blood. The dead bodies were carried across several platforms while all that was visible in the city of Lahore was a huge tower of smoke.”1 Passengers on the Frontier Mail were murdered near Wagah. Next day no Hindu or Sikh reached Lahore station alive; Muslim gangs were prowling the environs of the city in armed packs. In June 1947 some 300,000 Hindus and Sikhs lived in Lahore. By August 19 fewer than 10,000 remained; and by August 30, fewer than one thousand. Endless caravans of Hindu-Sikh refugees moved out of that smoking pyre of death, trekking west to try and reach the new Punjab border at Wagah, twenty miles away, hoping to stay alive for another twenty miles to Amritsar.
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Gopal, Priyamvada. "Writing Partition." In The Indian English Novel, 69–89. Oxford University PressOxford, 2009. http://dx.doi.org/10.1093/oso/9780199544387.003.0005.

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Abstract In June 1946, one year before formal Independence from British rule, plans were announced to partition colonial India along religious lines into what would become the sovereign nation-states of India and Pakistan. The division would mainly affect Punjab in the north-west and Bengal in the east, both of which regions had large Muslim populations. Partition was the (for many people, unexpected) culmination of several years of political manoeuvring or a ‘triangular game plan’ of the Indian National Congress, the Muslim League, and the colonial government (Mushirul Hasan cited in Francisco 2000: 381). The hardening of divisions between Hindus and Muslims was itself a product of the colonial policy of divide et impera, or ‘divide and rule’.
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Kapuria, Radha. "Gender, Reform, and Punjab’s Musical Publics." In Music in Colonial Punjab, 189—C3F11. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780192867346.003.0004.

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Abstract This chapter foregrounds female performers and interlocutors as being equally important as their male counterparts in constituting the musical life of the city in colonial Punjab. It maps the journey from the powerful courtesan communities in the early nineteenth century that characterized Maharaja Ranjit Singh’s court and ends with the entrance of new middle-class women—particularly Hindu and Sikh—into spaces of public music performance in colonial Punjab. Along the way it delineates the campaigns led by the Anglicized reformist middle-class men to outlaw courtesans from Punjab’s musical publics. It begins in the 1860s, painting in broad brush strokes the musical developments connected to urban centres, before moving to the closing decades of the century to map the shifting connections between piety and pleasure in the context of Punjab’s urban musical publics. These years saw the emergence of new attitudes toward rāgadārī music, marked by a greater distancing from the specifically Punjabi practices of music-making that defined previous decades, with a new slant toward pan-Indian changes in musical practice. The primary shift tracked by this chapter occurred through the rise of a newer musical public and new forms of pedagogy, part of the larger re-situation of music within perspectives of nationalism and socio-religious reform. More broadly, it examines the interconnections between urbanity, gender, and middle-class discourse in colonial Punjab to better map the changes wrought on music with colonialism.
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Arshad, Mehak, and Youshib Matthew John. "Pakistan." In Christianity in South and Central Asia, 107–18. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0010.

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Pakistan culminated from the concept that religion is the main denominator identifying and unifying Muslims in the subcontinent, and therefore Hindus and Muslims are two distinct nations. Christians strongly supported the Muslim League in its pursuit of a separate homeland. Through the historical influence of Christian missions there were 3,912 ‘native’ Christians by 1881, and by 1941 this number had increased to 511,299 in Central Punjab. The largest church in the country is the Catholic Church (Latin rite). In 1970 the Church of Pakistan brought together Anglicans, Methodists and some Presbyterians, each with an extensive network providing education, healthcare and pastoral care. Other denominations in Pakistan include the Salvation Army, Pentecostals, Full Gospel Assemblies, Adventists, among others. However, Christians in Pakistan today are maligned, regarded as part of the lowly ‘sweeper community’, with a small number of seats reserved for them in politics. Christians are threatened by the Blasphemy Law, meant to safeguard Islam. At least 700 girls are kidnapped annually and forced to marry Muslims. Nevertheless, the Christian community has demonstrated vitality; with thousands studying in Christian schools and many receiving medical care from Christian hospitals, the Christian community remains committed to engage positively in inter-faith dialogue.
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Dobe, Timothy S. "How the Pope Came to Punjab." In Hindu Christian Faqir, 38–75. Oxford University Press, 2015. http://dx.doi.org/10.1093/acprof:oso/9780199987696.003.0002.

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Bigelow, Anna. "The Crucible of Peace." In Religious Interactions in Modern India, 274–305. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198081685.003.0010.

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This chapter presents an example of successful religious coexistence, the case of the Punjabi princely state of Malerkotla, which between 1923 and 1940 encountered a series of disputes concerning the audibility of Hindu and Muslim rituals: the arati–katha–namaz disputes. It seems that no one died in Partition-related violence in Malerkotla, and a large majority of the local Muslim population remained there rather than migrate to Pakistan. The chapter discusses Malerkotla’s complex history of conflict, going back to the state’s foundation in the mid-fifteenth century. The agreement in 1940 between local Hindu and Muslim leaders that resolved the arati–katha–namaz conflict was not to interfere in future in the practices of the other community. In the aftermath, even while Malerkotla too experienced several cases of communal stress, a mode of disciplining dissent seems to have been in place that helped to avert major clashes between Hindus and Muslims.
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Conference papers on the topic "Hindus in Punjab"

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Kumar, Pardeep, and Vishal Goyal. "Development of Hindi-Punjabi parallel corpus using existing Hindi-Punjabi machine translation system." In the First International Conference. New York, New York, USA: ACM Press, 2010. http://dx.doi.org/10.1145/1963564.1963583.

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Kaur, Amarpreet, and Jyoti Rani. "A web based Punjabi to Hindi Statistical Machine Translation System." In 2015 2nd International Conference on Recent Advances in Engineering & Computational Sciences (RAECS). IEEE, 2015. http://dx.doi.org/10.1109/raecs.2015.7453298.

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Kaur, Jasdeep, K. C. Juglan, and Vishal Sharma. "Voice stress analysis for Punjabi and Hindi database: Detection of deception." In NATIONAL CONFERENCE ON RECENT ADVANCES IN EXPERIMENTAL AND THEORETICAL PHYSICS (RAETP-2018). Author(s), 2018. http://dx.doi.org/10.1063/1.5051278.

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Sindhu, C., C. Ajay, Saarthak Mehta, and C. Kavitha. "Sequence to sequence automated model for Punjabi to Hindi machine translation." In RECENT ADVANCES IN SCIENCES, ENGINEERING, INFORMATION TECHNOLOGY & MANAGEMENT. AIP Publishing, 2023. http://dx.doi.org/10.1063/5.0154938.

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Arora, Aryaman, Luke Gessler, and Nathan Schneider. "Supervised Grapheme-to-Phoneme Conversion of Orthographic Schwas in Hindi and Punjabi." In Proceedings of the 58th Annual Meeting of the Association for Computational Linguistics. Stroudsburg, PA, USA: Association for Computational Linguistics, 2020. http://dx.doi.org/10.18653/v1/2020.acl-main.696.

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Khare, Brajesh Kumar, and Dr Imran Khan. "MACHINE LEARNING APPROACHES FOR SENTIMENT ANALYSIS IN HINDI TEXT: A COMPREHENSIVE SURVEY." In Computing for Sustainable Innovation: Shaping Tomorrow’s World. Innovative Research Publication, 2024. http://dx.doi.org/10.55524/csistw.2024.12.1.62.

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Sentiment analysis from Hindi text is a growing area of research, aiming to understand and categorize the emotions expressed in written content in the Hindi language. Because there is a lot of information on the internet in Indian languages like Hindi, Malyalam, Punjabi, Gujrati, Bengali and others, it is very important to study and find useful and important information from this data. This survey paper offers a summary of the latest progressions and challenges in sentiment analysis specifically tailored for Hindi text. There are four main computational intelligence techniques for getting sentiment from hindi text namely Machine Learning, Deep Learning, Lexicon-based, and Hybrid techniques. In this survey paper we concentrate on Machine learning and Deep learning techniques. This paper discusses about sentiment analysis and their levels, different machine learning models with their features and also the whole process for getting sentiment using machine learning. Furthermore, the paper highlights the challenges associated with sentiment analysis in Hindi, such as the lack of standardized resources, code-mixing, and dialectical variations.
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Kaur, Rupinder Pal, Vishal Goyal, and Kunwar Nain Singh Sandhu. "Automating the quality of websites of Punjabi and Hindi newspapers: A case study." In 2015 International Conference on Cognitive Computing and Information Processing (CCIP). IEEE, 2015. http://dx.doi.org/10.1109/ccip.2015.7100715.

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GÜZEL, bdurrahman. "THE INFLUENCE OF ALI SHIR NAVOI ON Mughal NORTH INDIA." In The Impact of Zahir Ad-Din Muhammad Bobur’s Literary Legacy on the Advancement of Eastern Statehood and Culture. Alisher Navoi' Tashkent state university of Uzbek language and literature, 2023. http://dx.doi.org/10.52773/bobur.conf.2023.25.09/bzai2996.

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India, which has been a long-time ally of Turkic states throughout history, has had a dense Turkish population, especially as a result of the expeditions made by the Ghaznels, Timur and Baburls to North India. During the campaigns of Mahmud of Ghazni, many families with the surname Türkîolan can be found even today in Muradâbâd, Sambhal and Rampurgibi regions in Northern India, where the Turkish population settled. It is known that a significant Turkish population settled here during Timur's expeditions to Kabul, Punjab, Sind and Delhi after Ghazni. As a matter of fact, the Kutbils (1206-1266), Balabans (1266-1290), Kalach Sultanate (1290-1320), Tughluqs (1320-1414), Seyyids (1414-1451) and Lods (1451) ruled in North India from the 13th century. -1526) were able to gain power by taking advantage of the power of the Turkish population that had settled here before. Babur's defeat of Lûdîler in 1526 and the conquest of North India, unlike other expeditions, means the beginning of a permanent rule in this region. During the period when Babur sat on the throne for about five years, the importance he gave to Turkish in this region, along with Persian and Hindi, ensured that Turkish was spoken in the palace and that Turkish developed as a language of poetry. In this respect, Chagatai Turkish is a "new field"52 where the Timur literary tradition continues in North India, and it also represents a symbol of cultural dominance. This issue will be addressed in our work.
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