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Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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<blockquote data-quote="spnadmin" data-source="post: 122212" data-attributes="member: 35"><p><strong>Cloistered in their world </strong></p><p><strong>Reviewed by Kanwalpreet</strong></p><p><strong></strong></p><p><strong>Jat Sikh Women: Social Transformation — Changing Status and Lifestyle</strong></p><p><strong>by Amarinder Sandhu.</strong></p><p><strong>Unistar.</strong></p><p><strong>Pages 152. Rs 295.</strong></p><p></p><p><a href="http://www.tribuneindia.com/2010/20100307/spectrum/book1.htm" target="_blank">The Sunday Tribune - Spectrum</a></p><p></p><p>Punjab has been one of the most developed states of India. Though education, economy and modernisation have gone hand in hand, there are some areas where the state lacks. It is a male-dominated society where preference for a male heir is rooted deep in the psyche of the men and women alike. There have been many studies that have probed into the various facets of Punjab. But a majority of these have focused on the patriarchal society, ignoring the women, especially the Jat Sikh women.</p><p></p><p>Amarinder Sandhu has filled this lacuna by concentrating on the Jat Sikh women in her work in question. She writes: "Post-Green Revolution Punjab shows a complex interaction of socio-cultural traditions and economic change. It is in this context that a study about transformation in Punjabi rural life becomes important and relevant, particularly the changing status and lifestyle of rural Jat Sikh women. The withdrawal of these women from production activities to status-oriented inward roles constitutes the very essence of this transformation."</p><p></p><p>This is her PhD dissertation that has been thoughtfully converted into a book. She has based her study on respondents residing in two villages—Harike in Tarantaran district and Lakhewali in Sri Muktsar district. She chose to study the women of the Jat Sikh community because, as a caste, the Jat Sikhs dominate the countryside. Though the caste system is waning, it still guides the people in their daily lives. In the urban areas, there is no single caste that exercises the same kind of dominance. Moreover, the maximum impact of the Green Revolution has been in the rural areas and that too in the Malwa belt. The Green Revolution transformed agriculture in Punjab, which led to a change in the lifestyle of the people. This meant more disposable incomes for the Jat Sikhs who had the ownership and control of land. How did their women benefit?</p><p></p><p>The women, the writer contends, have a say in the household affairs, but it is the writ of the men that is clearly visible. The women are left free to run homes but the men set the rules and limits in the house. The Jat Sikh women may be dominated by their men but within the house and among the women, in a majority of the households, the hierarchy of roles is a major issue that also leads to acrimony in the households. The writer quotes Pettigrew: "Describing the alliance between a man and his mother on one hand, and that of his wife on the other, a man’s duties and responsibilities and sometimes also his affective ties, are primarily to his brothers and sisters and to his mother."</p><p></p><p>A woman consolidates her position in her marital home only after she is blessed with her own male children. Her sons are the source of any influence and power she has in the household, and in time they become her supporters in the struggle for power within the family.</p><p></p><p>This and many other factors like dowry, inheritance of land lead to the evil of female infanticide and preference for a male heir. Sandhu finds out during her research that with awakening among the people, education among the girls is on the rise. There is a great change in the thinking between the first-generation respondents and the third-generation respondents. The former led lives that were confined in the house while the latter take liberty to charter their lives to quite an extent. The daughters-in-law can now move around unescorted but the rules remain the same for the daughters of the families that existed some 20 years back, especially if the daughter is unmarried.</p><p></p><p>Sandhu further distinguishes between the Jat Sikh women in the Malwa and Majha areas. She finds out that the quantity of dowry in the Majha area is lesser as compared to the Malwa region where the dowry is elaborate. She also raises the question of inheritance by the daughters.</p><p></p><p>The book shows howthe Jat Sikh women play a silent but a very major role in the society of Punjab. The writer has researched extensively on the subject and has made it further interesting by quoting popular songs from the folklore. The interviews with the respondents, the common village women, offer insights into their mundane lives and they who make the best out of it. More should be written about women in a feudal setting and Sandhu has done a fine job.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 122212, member: 35"] [B]Cloistered in their world Reviewed by Kanwalpreet Jat Sikh Women: Social Transformation — Changing Status and Lifestyle by Amarinder Sandhu. Unistar. Pages 152. Rs 295.[/B] [url=http://www.tribuneindia.com/2010/20100307/spectrum/book1.htm]The Sunday Tribune - Spectrum[/url] Punjab has been one of the most developed states of India. Though education, economy and modernisation have gone hand in hand, there are some areas where the state lacks. It is a male-dominated society where preference for a male heir is rooted deep in the psyche of the men and women alike. There have been many studies that have probed into the various facets of Punjab. But a majority of these have focused on the patriarchal society, ignoring the women, especially the Jat Sikh women. Amarinder Sandhu has filled this lacuna by concentrating on the Jat Sikh women in her work in question. She writes: "Post-Green Revolution Punjab shows a complex interaction of socio-cultural traditions and economic change. It is in this context that a study about transformation in Punjabi rural life becomes important and relevant, particularly the changing status and lifestyle of rural Jat Sikh women. The withdrawal of these women from production activities to status-oriented inward roles constitutes the very essence of this transformation." This is her PhD dissertation that has been thoughtfully converted into a book. She has based her study on respondents residing in two villages—Harike in Tarantaran district and Lakhewali in Sri Muktsar district. She chose to study the women of the Jat Sikh community because, as a caste, the Jat Sikhs dominate the countryside. Though the caste system is waning, it still guides the people in their daily lives. In the urban areas, there is no single caste that exercises the same kind of dominance. Moreover, the maximum impact of the Green Revolution has been in the rural areas and that too in the Malwa belt. The Green Revolution transformed agriculture in Punjab, which led to a change in the lifestyle of the people. This meant more disposable incomes for the Jat Sikhs who had the ownership and control of land. How did their women benefit? The women, the writer contends, have a say in the household affairs, but it is the writ of the men that is clearly visible. The women are left free to run homes but the men set the rules and limits in the house. The Jat Sikh women may be dominated by their men but within the house and among the women, in a majority of the households, the hierarchy of roles is a major issue that also leads to acrimony in the households. The writer quotes Pettigrew: "Describing the alliance between a man and his mother on one hand, and that of his wife on the other, a man’s duties and responsibilities and sometimes also his affective ties, are primarily to his brothers and sisters and to his mother." A woman consolidates her position in her marital home only after she is blessed with her own male children. Her sons are the source of any influence and power she has in the household, and in time they become her supporters in the struggle for power within the family. This and many other factors like dowry, inheritance of land lead to the evil of female infanticide and preference for a male heir. Sandhu finds out during her research that with awakening among the people, education among the girls is on the rise. There is a great change in the thinking between the first-generation respondents and the third-generation respondents. The former led lives that were confined in the house while the latter take liberty to charter their lives to quite an extent. The daughters-in-law can now move around unescorted but the rules remain the same for the daughters of the families that existed some 20 years back, especially if the daughter is unmarried. Sandhu further distinguishes between the Jat Sikh women in the Malwa and Majha areas. She finds out that the quantity of dowry in the Majha area is lesser as compared to the Malwa region where the dowry is elaborate. She also raises the question of inheritance by the daughters. The book shows howthe Jat Sikh women play a silent but a very major role in the society of Punjab. The writer has researched extensively on the subject and has made it further interesting by quoting popular songs from the folklore. The interviews with the respondents, the common village women, offer insights into their mundane lives and they who make the best out of it. More should be written about women in a feudal setting and Sandhu has done a fine job. [/QUOTE]
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