Punjabis (English Wikipedia)

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Jones, Kenneth W. (1976). Arya Dharm: Hindu Consciousness in 19th-century Punjab. University of California Press. p. 12. ISBN 978-0-520-02920-0. Christian conversion followed patterns of previous religious inroads, striking at the two sections of the social structure. Initial conversions came from the upper levels of Punjab society, from the privileged and prestigious. Few in number and won individually, high caste converts accounted for far more public attention and reaction to Christian conversion than the numerically superior successes among the depressed. Repeatedly, conversion or the threat of conversion among students at mission schools, or members of the literate castes, produced a public uproar.
G S Sidhu (2004). Panjab And Panjabi.
Pande, Alka (1999). Folk music & musical instruments of Punjab : from mustard fields to disco lights. Ahmedabad [India]: Mapin Pub. ISBN 978-18-902-0615-4.

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Temple, Richard Carnac (20 August 2017). A Dissertation on the Proper Names of Panjabis: With Special Reference to the Proper Names of Villagers in the Eastern Panjab. Creative Media Partners, LLC. ISBN 978-1-375-66993-1.
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Nayar, Kamala Elizabeth (2012). The Punjabis in British Columbia: Location, Labour, First Nations, and Multiculturalism. McGill-Queen's Press - MQUP. ISBN 978-0-7735-4070-5.
West, Barbara A. (19 May 2010). Encyclopedia of the Peoples of Asia and Oceania. Infobase Publishing. ISBN 978-1-4381-1913-7.
Yoga, Project of History of Indian Science, Philosophy, and Culture Sub Project: Consciousness, Science, Society, Value, and (2009). Different Types of History. Pearson Education India. ISBN 978-81-317-1818-6.{{cite book}}: CS1 maint: multiple names: authors list (link)
Kenneth Pletcher, ed. (2010). The Geography of India: Sacred and Historic Places. Britannica Educational Publishing. p. 199. ISBN 978-1-61530-202-4. The word's origin can perhaps be traced to panca nada, Sanskrit for "five rivers" and the name of a region mentioned in the ancient epic the Mahabharata.
Rajesh Bala (2005). "Foreign Invasions and their Effect on Punjab". In Sukhdial Singh (ed.). Punjab History Conference, Thirty-seventh Session, March 18-20, 2005: Proceedings. Punjabi University. p. 80. ISBN 978-81-7380-990-3. The word Punjab is a compound of two words-Panj (Five) and aab (Water), thus signifying the land of five waters or rivers. This origin can perhaps be traced to panch nada, Sanskrit for 'Five rivers' the word used before the advent of Muslims with a knowledge of Persian to describe the meeting point of the Jhelum, Chenab, Ravi, Beas, and Sutlej rivers, before they joined the Indus.
Lassen, Christian. 1827. Commentatio Geographica atque Historica de Pentapotamia Indica [A Geographical and Historical Commentary on Indian Pentapotamia]. Weber. p. 4: "That part of India which today we call by the Persian name ''Penjab'' is named Panchanada in the sacred language of the Indians; either of which names may be rendered in Greek by Πενταποταμια. The Persian origin of the former name is not at all in doubt, although the words of which it is composed are both Indian and Persian.... But, in truth, that final word is never, to my knowledge, used by the Indians in proper names compounded in this way; on the other hand, there exist multiple Persian names which end with that word, e.g., Doab and Nilab. Therefore, it is probable that the name Penjab, which is today found in all geographical books, is of more recent origin and is to be attributed to the Muslim kings of India, among whom the Persian language was mostly in use. That the Indian name Panchanada is ancient and genuine is evident from the fact that it is already seen in the Ramayana and Mahabharata, the most ancient Indian poems, and that no other exists in addition to it among the Indians; for Panchála, which English translations of the Ramayana render with Penjab...is the name of another region, entirely distinct from Pentapotamia...."^{[whose translation?]}
Latif, Syad Muhammad (1891). History of the Panjáb from the Remotest Antiquity to the Present Time. Calcultta Central Press Company. p. 1. The Panjáb, the Pentapotamia of the Greek historians, the north-western region of the empire of Hindostán, derives its name from two Persian words, panj (five), an áb (water, having reference to the five rivers which confer on the country its distinguishing features."
J. S. Grewal (1998). The Sikhs of the Punjab. The New Cambridge History of India (Revised ed.). Cambridge University Press. p. 1. ISBN 978-0-521-63764-0.
Sanjay Yadav (2008). The Invasion of Delhi. Worldwide Books. ISBN 978-81-88054-00-8.
Tyagi, Dr Madhu (1 January 2017). THEORY OF INDIAN DIASPORA: DYNAMICS OF GLOBAL MIGRATION. Horizon Books (A Division of Ignited Minds Edutech P Ltd). p. 18. ISBN 978-93-86369-37-6.
Puri, Baij Nath (1988). The Khatris, a Socio-cultural Study. M.N. Publishers and Distributors. pp. 19–20.
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Chander, Rajesh K. (1 July 2019). Combating Social Exclusion: Inter-sectionalities of Caste, Gender, Class and Regions. Studera Press. ISBN 978-93-85883-58-3.
Wheeler, James Talboys (1874). The History of India from the Earliest Ages: Hindu Buddhist Brahmanical revival. N. Trübner. p. 330. The Punjab, to say the least, was less Brahmanical. It was an ancient centre of the worship of Indra, who was always regarded as an enemy by the Bráhmans; and it was also a stronghold of Buddhism.
Hunter, W. W. (5 November 2013). The Indian Empire: Its People, History and Products. Routledge. p. 80. ISBN 978-1-136-38301-4. In the settlements of the Punjab, Indra thus advanced to the first place among the Vedic divinities.
Virdee, Pippa (February 2018). From the Ashes of 1947. Cambridge University Press. p. 24. ISBN 978-1-108-42811-8. The Rig Veda and the Upanishads, which belonged to the Vedic religion, were a precursor of Hinduism, both of which were composed in Punjab.
Nayar, Kamala Elizabeth (2012). The Punjabis in British Columbia: Location, Labour, First Nations, and Multiculturalism. McGill-Queen's Press - MQUP. pp. 7–8. ISBN 978-0-7735-4070-5.
Rambo, Lewis R.; Farhadian, Charles E. (6 March 2014). The Oxford Handbook of Religious Conversion. Oxford University Press. pp. 489–491. ISBN 978-0-19-971354-7. First, Islam was introduced into the southern Punjab in the opening decades of the eighth century. By the sixteenth century, Muslims were the majority in the region and an elaborate network of mosques and mausoleums marked the landscape. Local converts constituted the majority of this Muslim community, and as far for the mechanisms of conversion, the sources of the period emphasize the recitation of the Islamic confession of faith (shahada), the performance of the circumsicion (indri vaddani), and the ingestion of cow-meat (bhas khana).
Chhabra, G. S. (1968). Advanced History of the Punjab: Guru and post-Guru period upto Ranjit Singh. New Academic Publishing Company. p. 37.
Rambo, Lewis R.; Farhadian, Charles E. (6 March 2014). The Oxford Handbook of Religious Conversion. Oxford University Press. p. 490. ISBN 978-0-19-971354-7. While Punjabi Hindu society was relatively well established, there was also a small but vibrant Jain community in the Punjab. Buddhist communities, however, had largely disappeared by the turn of the tenth century.
Nicholls, Ruth J.; Riddell, Peter G. (31 July 2020). Insights into Sufism: Voices from the Heart. Cambridge Scholars Publishing. ISBN 978-1-5275-5748-2. With the Muslim conquest of Punjab there was a flow of Sufis and other preachers who came to spread Islam. Much of the advance of Islam was due to these preachers.
Singh, Pritam (19 February 2008). Federalism, Nationalism and Development: India and the Punjab Economy. Routledge. ISBN 978-1-134-04946-2.
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Singha, H. S. (2000). The Encyclopedia of Sikhism (over 1000 Entries). Hemkunt Press. p. 166. ISBN 978-81-7010-301-1. Archived from the original on 21 January 2017.
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Brard, G.S.S. (2007). East of Indus: My Memories of Old Punjab. Hemkunt Publishers. p. 81. ISBN 9788170103608. Archived from the original on 9 February 2018. Retrieved 13 January 2017.
Mir, F. (2010). The Social Space of Language: Vernacular Culture in British Colonial Punjab. University of California Press. p. 35. ISBN 9780520262690. Archived from the original on 9 February 2018. Retrieved 13 January 2017.
Schiffman, H. (2011). Language Policy and Language Conflict in Afghanistan and Its Neighbors: The Changing Politics of Language Choice. Brill. p. 314. ISBN 9789004201453. Archived from the original on 9 February 2018. Retrieved 13 January 2017.
Schiffman, Harold (9 December 2011). Language Policy and Language Conflict in Afghanistan and Its Neighbors: The Changing Politics of Language Choice. BRILL. ISBN 978-90-04-20145-3.
Fraile, Sandra Santos (11 July 2013), "Sikhs in Barcelona", in Blanes, Ruy; Mapril, José (eds.), Sites and Politics of Religious Diversity in Southern Europe: The Best of All Gods, BRILL, p. 263, ISBN 978-90-04-25524-1, The shalwar kamiz was worn traditionally by Muslim women and gradually adopted by many Hindu women following the Muslim conquest of northern India. Eventually, it became the regional style for parts of northern India, as in Punjab where it has been worn for centuries.
Khandelwal, Madhulika Shankar (2002), Becoming American, Being Indian: An Immigrant Community in New York City, Cornell University Press, p. 43, ISBN 0-8014-8807-9, Even highly educated women pursuing careers continue to wear traditional dress in urban India, although men of similar status long ago adopted Western attire. The forms of dress most popular with urban Indian women are the sari, the long wrapped and draped dress-like garment, worn throughout India, and the salwar-kameez or kurta-pyjama, a two-piece suit garment, sometimes also called Punjabi because of its region of origin. Whereas the sari can be considered the national dress of Indian women, the salwar-kameez, though originally from the north, has been adopted all over India as more comfortable attire than the sari.
Stevenson, Angus; Waite, Maurice (2011), Concise Oxford English Dictionary: Book & CD-ROM Set, Oxford University Press, p. 1272, ISBN 978-0-19-960110-3, Salwar/Shalwar: A pair of light, loose, pleated trousers, usually tapering to a tight fit around the ankles, worn by women from South Asia typically with a kameez (the two together being a salwar kameez). Origin From Persian and Urdu šalwār.
Stevenson, Angus; Waite, Maurice (2011), Concise Oxford English Dictionary: Book & CD-ROM Set, Oxford University Press, p. 774, ISBN 978-0-19-960110-3, Kameez: A long tunic worn by many people from South Asia, typically with a salwar or churidars. Origin: From Arabic qamīṣ, perhaps from late Latin camisia (see chemise).
Shukla, Pravina (2015). The Grace of Four Moons: Dress, Adornment, and the Art of the Body in Modern India. Indiana University Press. p. 75. ISBN 978-0-253-02121-2. You can buy an entire three-piece salwar suit, or a two-piece suit that consists of either a readymade kurta or a kurta cloth piece, each with a matching dupatta. For these, you must have the salwar pants stitched from cloth you buy separately. A third option would be to buy a two-piece ensemble, consisting of the top and pants, leaving you the task of buying an appropriate dupatta, or using one you already own, or buying a strip of cloth and having it dyed to your desire. The end result will always be a three-piece ensemble, but a customer may start with one piece (only the kurta) or two pieces (kurta and pants, or kurta and dupatta), and exercise her creativity and fashion sense to end up with the complete salwar kurta outfit.
Mooney, Nicola (2011), Rural Nostalgias and Transnational Dreams: Identity and Modernity Among Jat Sikhs, University of Toronto Press, p. 260, ISBN 978-0-8020-9257-1, The salwar-kameez is a form of dress that has been adopted widely in Punjab and is now known in English as the Punjabi suit; J. P. S. Uberoi suggests that the salwar-kameez is an Afghani import to Punjab (1998 personal communication). Punjabi forms of dress are therefore constructs or inventions of tradition rather than having historical veracity.
Marsden, Magnus (2005). Living Islam: Muslim Religious Experience in Pakistan's North-West Frontier. Cambridge University Press. p. 37. ISBN 978-1-139-44837-6. The village's men and boys largely dress in sombre colours in the loose trousers and long shirt (shalwar kameez) worn across Pakistan. Older men often wear woollen Chitrali caps (pakol), waistcoats and long coats (chugha), made by Chitrali tailors (darzi) who skills are renowned across Pakistan.
Haines, Chad (2013), Nation, Territory, and Globalization in Pakistan: Traversing the Margins, Routledge, p. 162, ISBN 978-1-136-44997-0, the shalwar kameez happens to be worn by just about everyone in Pakistan, including in all of Gilgit-Baltistan.
Ozyegin, Gul (2016). Gender and Sexuality in Muslim Cultures. Routledge. p. 222. ISBN 978-1-317-13051-2. What is common in all the cases is the wearing of shalwar, kameez, and dupatta, the national dress of Pakistan.
Shukla, Pravina (2015), The Grace of Four Moons: Dress, Adornment, and the Art of the Body in Modern India, Indiana University Press, p. 72, ISBN 978-0-253-02121-2, Muslim and Punjabi women—whether Muslim, Sikh, or Hindu—often wear the dupatta over the head to create a modest look while framing the face with color. When entering a temple, Hindu women might comparably use their dupattas to cover their heads. Though the dupatta is often made of flimsy cloth and does not actually cover the body, its presence implies modesty, like many of the outer garments worn by Muslim women that do not cover much but do provide a symbolic extra layer, ...
Koerner, Stephanie (2016), Unquiet Pasts: Risk Society, Lived Cultural Heritage, Re-designing Reflexivity, Taylor & Francis, p. 405, ISBN 978-1-351-87667-4, The Pakistani National dress worn by women is Shalwar Kameez. This consists of a long tunic (Kameez) teamed with a wide legged trouser (Shalwar) that skims in at the bottom accompanied by a duppata, which is a less stringent alternative to the burqa. Modern versions of this National dress have evolved into less modest versions. Shalwar have become more low cut so that the hips are visible and are worn with a shorter length of Kameez which has high splits and may have a lowcut neckline and backline as well as being sleeveless or having cropped sleeves.
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Michaels (2004, p. 38): "The legacy of the Vedic religion in Hinduism is generally overestimated. The influence of the mythology is indeed great, but the religious terminology changed considerably: all the key terms of Hinduism either do not exist in Vedic or have a completely different meaning. The religion of the Veda does not know the ethicised migration of the soul with retribution for acts (karma), the cyclical destruction of the world, or the idea of salvation during one's lifetime (jivanmukti; moksa; nirvana); the idea of the world as illusion (maya) must have gone against the grain of ancient India, and an omnipotent creator god emerges only in the late hymns of the rgveda. Nor did the Vedic religion know a caste system, the burning of widows, the ban on remarriage, images of gods and temples, Puja worship, Yoga, pilgrimages, vegetarianism, the holiness of cows, the doctrine of stages of life (asrama), or knew them only at their inception. Thus, it is justified to see a turning point between the Vedic religion and Hindu religions."
Jamison, Stephanie; Witzel, Michael (1992). "Vedic Hinduism" (PDF). Harvard University. p. 3.: "... to call this period Vedic Hinduism is a contradictio in terminis since Vedic religion is very different from what we generally call Hindu religion – at least as much as Old Hebrew religion is from medieval and modern Christian religion. However, Vedic religion is treatable as a predecessor of Hinduism."
See also Halbfass 1991, pp. 1–2

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Khalid, Kanwal (2015). "Lahore of Pre Historic Era" (PDF). Journal of the Research Society of Pakistan. 52 (2): 73. The earliest mention of five rivers in the collective sense was found in Yajurveda and a word Panchananda was used, which is a Sanskrit word to describe a land where five rivers meet. [...] In the later period the word Pentapotamia was used by the Greeks to identify this land. (Penta means 5 and potamia, water ___ the land of five rivers) Muslim Historians implied the word "Punjab " for this region. Again it was not a new word because in Persian-speaking areas, there are references of this name given to any particular place where five rivers or lakes meet.

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