Institutions & belonging
Explore institutions and documented experiences with care for self-identification and difference.
80 sourced entries · alphabetical directory · page 4 of 5
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Sanatan Dharma names several histories of association and education. The Punjab representative Sabha and a Lahore college preserve separate founding dates and accounts of rebuilding after Partition.
Sangat and pangat connect Sikh communal worship with eating together, sustained through local gatherings, scripture and acts of service.
Sansi histories, the Criminal Tribes Act and its collective surveillance, with research on the continuing stigma of colonial classification.
A Sikh teaching account, Pingalwara’s declared purpose and Birmingham fieldwork show seva joining intention with practical labour and care beyond religious membership.
Katas Raj, a historical Nath network and a Sialkot writer’s Persian Shiv Puran show different material, institutional and literary expressions of devotion to Shiva.
Malerkotla’s shrine descriptions and scholarship on lived pluralism show how shared sacred space depends on local practices, remembered histories and changing definitions of community.
Studies from Lahore and Multan show how assemblies, processions, sound and recordings help sustain Shia devotion. Their local differences resist a single account of Punjabi religious practice.
Sikh journeys connect sites of the Gurus with institutions and family memory. The five Takhts form one important geography; Partition reshaped access to places now in Pakistan.
An introduction to Sikh traditions through Guru Nanak’s community, the history of gurdwara governance and research with ordinary Sikhs in Punjab.
Sikligar metalworking traditions, calls for further community research and a Rajasthan study of craft and changing markets.
The Singh Sabha movement built organisations, schools and a print culture while debating Sikh identity and the authority to define religious practice.
Sood trading networks in Garli, Pragpur and Kullu, alongside community publications and local accounts of buildings and migration.
Multan and Uch became important Suhrawardi centres through households, learning and discipleship. Their histories also reveal different attitudes to patrons and religious practice.
Sunni institutions in Punjab connect legal learning, Sufi affiliations and educational organisation. A dated board survey and a Bhera case show why these categories should be kept distinct.
Carpentry training, diversified hill work and Chiniot workshop fieldwork show Tarkhan histories through acquired skills, changing production and relationships between masters and apprentices.
Explore the Ad Dharm movement’s religious self-definition and challenge to caste hierarchy in 1920s Punjab.
Founded in 1873, the Amritsar Singh Sabha made religious reform into organised work through membership, meetings, patronage and educational projects.
The Chief Khalsa Diwan brought Singh Sabha networks into a coordinating body whose work included schools, religious publishing and negotiation over institutions.
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