For nearly a century, anthropologists have studied the lives of immigrants and their children by engaging in ethnographic encounters in which these families perform everyday tasks. Although ethnographers often focus on everyday practice, it is important to note that the integration of immigrants into the broader culture "involves the interaction of transnational, national, and local processes." While issues of scale are nothing new to anthropology, the dilemma resurfaced quite powerfully when ethnographers began studying globalization. Much recent sociological work on immigrant incorporation emphasizes multiscale factors. In these analyses, the immigrant experience is framed in terms of assimilation and acculturation. Culture, in these analyses, is defined as the beliefs, values, identities, and traditions that individuals and groups possess and, as they integrate into the larger culture, choose to retain or leave behind. Say no to plagiarism. Get a tailor-made essay on "Why Violent Video Games Shouldn't Be Banned"? Get an Original Essay Many anthropologists working in the field of immigrant studies have noted that places of worship can, in addition to spiritual needs, serve as community spaces where immigrants can express, maintain, or transgress their identities, as well as pass down these traditions to future generations. Participation in Gurdwara activities helps recently immigrated Sikh-Americans locate themselves in their community. According to the American Psychological Association, civic engagement is defined as individual and collective actions designed to identify and address issues of public concern. Through civic engagement and seva (selfless service to God, or Waheguru), Sikhs not only contribute to the public good, but also strengthen and create individual and group identities. In this study, I will examine the broader cultural challenges Sikhs face around the world, focus on practices performed in a local Sikh Gurdwara, and explain many of the universal Sikhi themes and practices. The type of seva required may vary from one Gurdwara to another. . For example, in several locations there is a designated volunteer who takes shoes from visitors. Some of these volunteers collect the shoes, bow to them and even shine them. The purpose of this seva is not only to keep the shoe room clean, but it also serves to practice humility for the volunteer. In many Indian Gurdwaras, during the hot summers, drinking water is offered to the needy. Many wealthier Gurdwaras also have a place to house the caretaker in addition to basic amenities such as a kitchen, bed and personal bathroom. In many Gurdwaras there is a category of seva called "yard service" which includes keeping the building, both inside and out, clean and beautiful. While devotional services vary depending on the needs of each particular community, each Gurdwara performs Langar, which involves feeding a nutritious vegetarian meal to anyone in attendance. Families at the Sikh Gurdwara take turns cooking for the community every Sunday of the month, every week of the year. According to Sikhi, seva should never be stopped under any conditions. The Sikh place of worship always emphasizes that anyone, regardless of caste, creed, race or religion, can sponsor (fund) or cook for Langar Seva at the Gurdwara. During the Langar, those who eat sit on the floor in a straight line, representing the Sikh belief that all are equal before God and that no one has a higher or lower status in Waheguru's domain. This concept was introduced by Guru Nanak Dev, the founder of Sikhi, designedto uphold the principle of equality among all people. This concept and ethic of sharing, community, inclusion and unity of all humanity was radical in 15th century India. In June 1984, Prime Minister Indira Gandhi ordered a military assault on the Golden Temple, the most significant religious center for Sikhs in Amristar, Punjab. The attack killed thousands of civilians and in October 1984 Mrs Gandhi was assassinated by two of her own Sikh bodyguards. His assassination is said to have triggered a nationwide genocide, and at the height of the violence, Sikh deaths occurred at a rate of one per minute. Within three days, nearly three thousand innocent Sikhs were murdered. In America, Sikhs do not face the same stigma as in India. However, violent attacks against Sikhs in the United States increased after September 11, 2001. Many violent acts are followed by xenophobic comments towards Muslims, signifying that hostility towards Sikhs in America stems from anger displaced towards Muslims from post-2001 political tensions. Something quite important to note is the difference between Sikhism and Sikhi. The term "Sikhism" was coined by Europeans during the nineteenth century and is not native to the Indian lexicon. Those who merely scratch the surface level of Sikhi will fail to recognize Sikhism as "what the modern English-speaking consciousness understands as the religion of the Sikhs." Sikhi refers to "internal fluidity that cannot be reduced to pluralism and carries with it the sense of a qualitative difference through a process of ego loss even as it maintains a particular identity." In Punjabi the term Sikhi means learning from one's guru and, unlike Sikhism, it does not represent an object but a process of self-transformation. An important aspect of Sikhi and other South Asian religions is the concept of dharma. According to Buitenen, dharma "has no adequate counterpart in the terminology of European languages" and is difficult to define in terms of Western thought since it is an all-encompassing term that includes institutions, a way of thinking, and a way of life. However, dharma could be loosely defined as everyone's universal birthright to reach a state of self-realization and egoless action taken. However, dharma is more than this, as Guru Nanak Dev Ji states that those who have experienced this ineffable state of realization do not follow empty religious rituals but are firmly bound to dharma, the natural order that is experienced by the individual in the state of loss of ego.Sikhi is a monotheistic religion founded by Guru Nanak Dev Ji in the city of Amristar in the Punjab region of India. An estimated 30 million people worldwide follow Sikhi, with the majority of followers being ethnic Punjabis. The religion has three basic principles: hard work, worship of the Divine Name (nam japo), and sharing what you have (vand cauko). Sikhs believe in reincarnation, the idea that once this life ends, one will take another life based on one's karma. The law of Karma states that just as our present life is the result of our past Karma, present Karma will determine future life. According to Sikhi, the individual's efforts are necessary to improve one's condition. Furthermore, Karma can be changed by prayer and God's Grace. Initiated Sikhs, also known as Khalsa, can be easily identified, as they wear five symbolic representations of their faith, known as the "Five Ks", which stand for: Kesh, or uncut hair, for the purpose of minimizing the alteration of God's creation. Kangha is a small comb that is a symbol of cleanliness andremember that one's life should be tidy and organized. Kara, a circular iron bracelet that reminds Sikhs to do God's work, but also serves as a symbol of unbreakable attachment and commitment to God and as a reminder to follow Guruji's teachings. Kirpan is an unusable dagger that serves as a reminder to defend your faith. Finally, initiated Sikhs wear the kaccha, a special undergarment that serves as a reminder to control sexual desire. Devout Sikhs, regardless of country of residence, wear these symbols as an individual reminder of their faith. Datsar, or turban, is a clear identifier of a Sikh. The turban is mandatory for Sikh men, but optional for Sikh women. The turban serves many purposes, one of which is simply to keep the hair untangled and clean, and the other is to keep the energy of God within the body while praying or entering a Gurdwara. According to Sikhi, there are four stages in spiritual evolution. The first is called Manmukh, and he is a self-centered person, interested only in the material world. The second is called Sikh, and this person is anyone who sets out to know God, or Waheguru. Khalsa is the third stage and is defined as someone who is totally dedicated to Sikhi and has washed his ego to focus solely on God and the memory of Guru Nanak Ji. The fourth and final stage is titled Gurmukh, and one at this stage has achieved mukhti, or salvation, and is totally God-centered. Although there are individual identities within Sikhi, immigrants in particular often have a multifaceted identity after have moved to their country. new house. Sikhs have no particular or religious view of their ancestors, but it is important to note that almost all Sikhs are descended from originally Hindu, rather than Muslim, ancestors. Until the 1980s, many Sikhs did not consider themselves to belong to a distinct religious community. Funeral rites include cremation, usually on the same day as death, unless travel is required for family members. Before the body is cremated, the corpse is washed and dressed in traditional Sikh clothing. The coffin is carried to the gurdwara and placed in front of the Guru Granth Sahib, the Sikh holy book. A Punjabi prayer is recited, reminding friends and family that death is only a "brief sleep before rebirth and that all must remember Waheguru in the hope of escaping rebirth and achieving moksha." In the early 20th century, Sikhs began to immigrate to the United States. . Many recent Sikh immigrants came to the United States as students or with a pre-existing college degree in their possession. Many Sikh immigrants have experience in higher education, not only aligning with the group's belief in hard work, but also helping Sikh immigrants qualify for higher-paying jobs, thus making the transition to a new country a little easier than expected. it would be otherwise. However, it is important to note that with immigration comes not just a previous identity, but the gradual formation of a new one, making it quite difficult, if not impossible, to make generalizations about the Sikh diaspora. The Gurdwara functions not only as a place of worship, but as a place of cultural meetings and gatherings for Sikhs. The first Gurdwara, the Golden Temple, which is now located in Narowal district of western Punjab. Everyone is welcome in any Gurdwara and it is said that one should always receive peace of mind after entering. Worship centers were built so that Punjabi Sikhs could hear Guruji give spiritual discourses and sing religious hymns in praise of Waheguru. As the Sikh population grew, Guru Hargobind, the sixth Sikh guru, introduced the word "gurdwara". The word "Gurdwara" translates..