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Why, in the early 21st century, has a publicly funded, publicly operated Canadian hospital incorporated the founding figure of the Sikh religion into its architecture and its identity? Drawing on qualitative research, this paper argues that the Guru Nanak Emergency Department is not an extension of the old tradition of naming hospitals after religious figures, but rather a novel development arising from the \"super-diversity\" of contemporary cities, the \"spiritualizing\" of healthcare ecologies, and the vigorous actions of Sikhs attempting to remedy social wounds and build \'healthy spaces\' in the pluralistic urban environs they are part of. A new therapeutic geography is emergent; the Guru Nanak Emergency Department signals new trajectories of care propagated by the lively interrelations of spiritualized healthcare ecologies, precarious and mobile religious minorities, and the city that houses them both.

Bibliometrics and scientometrics are popular and novel disciplines providing information in publication trends in a certain academic field. Although there has been an increasing popularity in bibliometric studies, a limited number of reports have been published in religion and health literature. In this study, to the best of our knowledge we aimed to perform a first bibliometric analysis in the health literature related to Dharmic religions, Hinduism, Buddhism, Sikhism and Jainism. We found a total of 655 health articles related to Dharmic religions as we searched Web of Science databases. The United States of America (USA) ranked first in Health and Hinduism literature with 62 documents followed by India, the UK and Bangladesh (n = 40, 33 and 6, respectively). A detailed keyword analysis revealed that the most used keywords in the field of Hinduism and health were \"Hinduism,\" \"religion,\" \"spirituality\" and \"Islam.\" The USA was also the leading county in the literature of Buddhism and Health with 159 articles (32.78%) and followed by Thailand, the UK and China (10.72, 6.8 and 6.39%, respectively). The Journal of Religion and Health was noted to be the most prolific source in this field. We found that the developing countries such as India, Thailand, Singapore and Taiwan were found to be included in the most productive countries list on the contrary to previous bibliometric studies in health and religion field.

Religion has been proposed as a means of enhancing patient and community acceptance of diabetes and cultural specific motivational strategies to improve diabetes care. Sikhism is a young and vibrant religion, spread across the world and the Holy Scripture Sri Guru Granth Sahib (SGGS) is regarded as the living Guru by all Sikhs. The three key pillars of Sikhism are Kirat Karni (honest living), Vand Chakna (sharing with others) and Naam Japna (focus on God). They can help encourage the diabetes care provider, patient and community to engage in lifestyle modification, shared responsibility, positive thinking and stress management. The verses (Sabads) from the SGGS, with their timeless relevance, span the entire spectrum of diabetes care, from primordial and primary, to secondary and tertiary prevention. They can provide us with guidance towards a holistic approach towards health and lifestyle related diseases as diabetes. The SGGS suggests that good actions are based on one\'s body and highlights the relevance of mind-body interactions and entraining the mind to cultivate healthy living habits. The ethics of sharing, community and inclusiveness all lay emphasis on the need for global and unified efforts to manage and reduce the burden of the diabetes pandemic.

Sikhism is a relatively young religion, with Guru Granth Sahib as its key religious text. This text describes emotions in everyday life, such as happiness, sadness, anger, hatred, and also more serious mental health issues such as depression and psychosis. There are references to the causation of these emotional disturbances and also ways to get out of them. We studied both the Gurumukhi version and the English translation of the Guru Granth Sahib to understand what it had to say about depression, its henomenology, and religious prescriptions for recovery. We discuss these descriptions in this paper and understand its meaning within the context of clinical depression. Such knowledge is important as explicit descriptions about depression and sadness can help encourage culturally appropriate assessment and treatment, as well as promote public health through education.

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