Marching for visibility, recognition and identitySikh processions in the Metropolitan Area of Barcelona

  1. Singh Garha, Nachatter 1
  1. 1 Universitat Autònoma de Barcelona. Centre d’Estudis Demogràfics
Revista:
Papers de demografia

Año de publicación: 2021

Número: 467

Tipo: Documento de Trabajo

DIALNET GOOGLE SCHOLAR lock_openDDD editor

Resumen

Desde 2005, con procesiones religiosas en el Área Metropolitana de Barcelona (AMB), la comunidad sij intenta preservar su identidad normativa, ganar visibilidad y piden su reconocimiento en la sociedad de acogida. La representación, reflejada en las diferencias durante las procesiones que ayudan a la comunidad sij a celebrar su identidad, también crea ansiedad en algunos sectores de la población de acogida, en relación a la invasión de espacios públicos seculares con fines religiosos. Basándose en 34 entrevistas semiestructuradas y observaciones etnográficas realizadas entre 2015 y 2018, este documento: primero se explora cómo la exhibición pública de rituales en las calles permite a la comunidad sij “reclamar un lugar” y “hacerse un espacio”, en una sociedad de acogida étnicamente plural; en segundo lugar, analiza la actitud de la sociedad de acogida y la administración local con respecto a las procesiones sij; y finalmente, destaca las negociaciones y adaptaciones realizadas por la comunidad sij en respuesta a las políticas estatales sobre el uso de los espacios públicos.

Referencias bibliográficas

  • ABDULLAH, Z. (2009) “Sufis on parade: the performance of Black, African, and Muslim identities”.Journal of the American Academy of Religion, 77 (2): 199-237.
  • ALLIEVI, S. (2009) Conflicts over mosques in Europe: Policy issues and trends. London: Alliance Publishing Trust.
  • APPADURAI, A. (2001) La modernidad desbordada. Dimensiones culturales de la globalización. Montevideo: Ediciones Trilce.
  • BAUMANN, M. (2009) “Temples, cupolas, minarets: public space as contested terrain in contemporary Switzerland”. Religion, 2: 141-153.
  • BOUCHARD, G. (2011) “What is interculturalism”. McGill Law Journal / Revue de droit de McGill, 56 (2): 435-468.
  • BOYATZIS, R. E. (1998) Thematic analysis and code development: transforming qualitative information. Thousand Oaks: SAGE Publications, Inc.
  • BRADSHAW, M.; STRATFORD, E. (2010) “Qualitative Data Design and Rigour”. HAY, I. (Ed.) Qualitative Research Methods in Human Geography. Ontario: Oxford University Press.
  • BRAUN, V.; CLARKE, V. (2006) “Using thematic analysis in psychology”. Qualitative Research in Psychology, 3 (2): 77-101.
  • COLIC-PEISKER, V.; MIKOLA, M.; DEKKER, K. (2019) “Religious visibility: perceptions and experiences of residents in two Muslim concentration suburbs in Melbourne, Australia”. Ethnic and Racial Studies, 42 (15): 2743-2762.
  • FARAJAS, A. (2006) Desh, Pradesh (el meu pais, l’altre país): els panjabis de l’Índia a les comarques Gironines. Girona: Diputación de Girona.
  • GALLO, E.; SAI, S. (2013) “Should We Talk About Religions? Migrant Associations, Local Politics and Representations of Religious Diversity in Central Italy: The case of Sikh Communities in Central Italy”. MAPRIL, Jose & BLANES, Ruy (Eds.). The Best of All Gods: The Sites and Politics of Religious Diversity in Southern Europe. Leiden: Brill.
  • GALLO, E. (2012) “Creating Gurudwaras, Narrating Histories: Perspectives on the Sikh Diaspora in Italy”. South Asia Multidisciplinary Academic Journal, 6: 1-17.
  • GARBIN, D. (2012) “Marching for God in the global city: Public space, religion and diasporic identities in a transnational African church”. Culture and Religion, 13 (4): 425-447.
  • GARHA, N. S. (2021) "La comunidad Sij en el Área Metropolitana de Barcelona: producción y apropiación del espacio urbano". Papers de Demografia, 466: 1-24. Bellaterra: Centre d'Estudis Demogràfics.
  • GARHA, N. S. (2020a) “Masculinity in the Sikh Community in Italy and Spain: Expectations and Challenges”. Religions, 11 (2): 76.
  • GARHA, N. S. (2020b) “Punjabi irregular immigration to Italy and Spain: causes and consequences".South Asian Diaspora, 12 (2): 195-211.
  • GARHA, N. S. (2020c) “Lion versus Princess Construction of masculinity in the Sikh community in Spain and Italy". Revista de Demografía Histórica-Journal of Iberoamerican Population Studies, 38 (1): 25-56.
  • GARHA, N. S.; DOMINGO, A. (2019) “Migration, religion and identity: a generational perspective on Sikh immigration to Spain”. South Asian Diaspora, 11 (1): 33-50.
  • GARHA, N. S.; PAPARUSSO, A. (2018) “Fragmented integration and transnational networks: a case study of Indian immigration to Italy and Spain”. Genus Journal of Population Sciences, 74 (12): 1-26.
  • GARHA, N. S.; DOMINGO, A. (2017) “Sikh diaspora and Spain: migration, hypermobility and space”. Diaspora Studies, 10 (2): 193-216.
  • GARHA, N. S.; GALEANO, J. (2015) “Concentration and diversity of South Asian population in Spain”. Session 7: Diversidad: Concepto, medida y gestión. Granada: VIII Congreso Español de Migraciones Internacionales 16th-18th.
  • GARHA, N. S.; GALEANO, J.; DOMINGO, A. (2016a) “South Asian immigration to Spain: sociodemographic profile and territorial distribution, 2000-2014”. Asian and Pacific Migration Journal, 25 (2): 191-205.
  • GARHA, N. S.; LOPEZ-SALA, A. M.; DOMINGO, A. (2016b) “Surasiáticos en Madrid y Barcelona: encarnando la diversidad”. DOMINGO, A. (Ed.) Inmigración y Diversidad en España: Crisis Económica y gestión municipal. Barcelona: Icaria publications, pp. 211-238 (ISBN: 9788498887266).
  • GOHEEN, P. G. (1993) “The Ritual of the Streets in Mid-19th-Century Toronto-Environment and Planning Day”. Society and Space, 11: 127-145.
  • GOFFMAN, E. (1971) Interaction Ritual. Essays on Face-to-Face Behaviour. Garden City, NY: Doubleday.
  • HIRSCHMAN, C. (2004) “The Role of Religion in the Origins and Adaptation of Immigrant Groups in the United States”. International Migration Review, 38 (3): 1206-1233.
  • JACKSON, P. (1988) “Street Life: The Politics of Carnival-Environment and Planning”. Society and Space, 6 (1): 213-227.
  • JOHNSON, M.; WERBNER, P. (2010) “Diasporic encounters, sacred journeys”. The Asia Pacific Journal of Anthropology, 11: 205-218.
  • KNOTT, K. (2005) “Spatial theory and method for the study of religion”. Temenos: Nordic Journal of Comparative Religion, 41 (2): 153-184.
  • KONG, L. (2001) “Mapping “new” geographies of religion: politics and poetics in modernity”. Progress in human geography, 25 (2): 211-233.
  • KONG, L. (2010) “Global shifts, theoretical shifts: Changing geographies of religion”. Progress in human geography, 34 (6): 755-776.
  • KONG, L. (2005) “Religious Processions: Urban Politics and Poetics”. Temenos: Nordic Journal of Comparative Religion, 4 1(2): 225-250.
  • KONG, L.; WOODS, O. (2017) Religion and Space: Competition, Conflict and Violence in the Contemporary World. UK: Bloomsbury Academic (ISBN-13: 978-1350044340).
  • KONG, L.; YEOH, B. S. A. (1997) “The Construction of National Identity Through the Production of Ritual and Spectacle: An Analysis of National Day Parades in Singapore”. Political Geography, 16 (3): 213-239.
  • LIEBELT, C. (2010) “Becoming pilgrims in the Holy Land: on filipina domestic workers’ struggles and pilgrimages for a cause in Israel”. The Asia Pacific Journal of Anthropology, 11: 245-267.
  • LUM, K. (2010) “The Ravidassia community and identity (ies) in Catalonia, Spain”. Sikh Formations, 6 (1): 31-49.
  • MCLEOD, W. H. (1989) Who is a Sikh? The Problem of Sikh Identity. Oxford: Clarendon Press.Papers de Demografia, 467 (2021) 27
  • NIKOLAISEN, B. (2004) “Embedded notion: Sacred travel among Mevlevi dervishes”. COLEMAN, S.; EADE, J. (Eds.) In Reframing pilgrimage: Cultures in Motion. London and New York: Routledge, pp. 91-104.
  • OOSTERBAAN, M. (2014) “Public religion and urban space in Europe”. Social & Cultural Geography,15 (6): 591-602.
  • PLAN BARCELONA INTERCULTURALIDAD (2010) Intercultural plan formulated by the Municipal council of Barcelona. Available on: http://www.bcn.cat/novaciutadania/pdf/es/dialeg/programes/Pla_BCN_Interculturalitat_es.pdf
  • SAINT-BLANCAT, C.; CANCELLIERI, A. (2014) “From invisibility to visibility? The appropriation of public space through a religious ritual: The Filipino procession of Santa Cruzan in Padua, Italy''.Social & Cultural Geography, 15 (6): 645-663.
  • SANTOS FRAILE, S. (2013) “Sikhs in Barcelona: Negotiation and Interstices in the Establishment of Community”. MAPRIL, J.; BLANES, R. L. (Eds.) Sites and Politics of Religious Diversity in Southern Europe: The Best of All Gods. Boston: Koninklijke Brill NV, pp. 251-279.
  • SIDHU, D.S.; GOHIL, N.S. (2008) “The Sikh Turban: Post-9/11 Challenges to this Article of Faith”. Rutgers Journal of Law and Religion, 9 (29): 1-60.
  • SLYOMVICS, S. (1996) “The Muslim World Day Parade and 'Storefront' Mosques of New York City.”METCALF, B. D. (Ed.) In Making Muslim Space in North America and Europe. Berkeley, CA: University of California Press, pp. 204-216.
  • STAEHLI, L. A.; MITCHELL, D.; NAGEL, C. R. (2009) “Making Publics: Immigrants, Regimes of Publicity and Entry to the Public”. Environment and Planning D: Society and Space, 27 (4): 633-648. https://doi.org/10.1068/d6208
  • STRAUSS, A.; CORBIN, J. (1994) “Grounded theory methodology”. NORMAN, Y. S. L.; DENZIN, K. (Eds.) Handbook of qualitative research. Los Angeles: Sage Publications, pp. 273-285.
  • TONDO, J. S. F. (2010) “Popular religiosity and the transnational journey: inscribing Filipino. Identity in the Santo Niño Fiesta in New Zealand”. The Asia Pacific Journal of Anthropology, 11: 219-244.
  • WERBNER, P. (1996) “Stamping the Earth with the Name of Allah: Zikr and the Sacralising of Space among British Muslims”. Cultural Anthropology, 11: 309-338.
Fuente de los datos: Dialnet