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The Oxford Handbook of Sikh Studies innovatively combines the ways in which scholars from fields as diverse as philosophy, psychology, religious studies, literary studies, history, sociology, anthropology, political science, and economics have integrated the study of Sikhism within a wide range of critical and postcolonial perspectives on the nature of religion, violence, gender, ethno-nationalism, and revisionist historiography. A number of essays within this collection also provide a more practical dimension, written by artists and practitioners of the tradition. The handbook is divided into eight thematic sections that explore different 'expressions' of Sikhism. Historical, literary, ideological, institutional, and artistic expressions are considered in turn, followed by discussion of Sikhs in the Diaspora, and of caste and gender in the Panth. Each section begins with an essay by a prominent scholar in the field, providing an overview of the topic. Further essays provide detail and further treat the fluid, multivocal nature of both the Sikh past and the present. The handbook concludes with a section considering future directions in Sikh Studies.
This important volume provides a clear, concise and comprehensive guide to the history of Sikh nationalism from the late nineteenth century to the present. Drawing on A. D. Smith's ethno-symbolic approach, Gurharpal Singh and Giorgio Shani use a new integrated methodology to understanding the historical and sociological development of modern Sikh nationalism. By emphasising the importance of studying Sikh nationalism from the perspective of the nation-building projects of India and Pakistan, the recent literature on religious nationalism and the need to integrate the study of the diaspora with the Sikhs in South Asia, they provide a fresh approach to a complex subject. Singh and Shani evaluate the current condition of Sikh nationalism in a globalised world and consider the lessons the Sikh case offers for the comparative study of ethnicity, nations and nationalism.
A book which covers the relationship between the British and the Sikhs in the eighteenth and nineteenth century.
Purnima Dhavan examines the creation of the Khalsa Sikh warrior tradition during the 18th century. By focusing on the experiences of long-overlooked peasant communities, she reveals how a dynamic process of debates, collaboration, and conflict transformed Sikh practices and shaped a new martial culture.
The Rahit Is The Code Of Belief And Conduct Laid Down By The Tenth Guru Gobind Singh For All Sikhs Who Join The Khalsa. The Book Traces The Development Of Rahit And Shows How The Modern Rahit, In Some Respects, Is Different From The Original One.
In late-eighteenth-century India, the glory of the Mughal emperors was fading, and ambitious newcomers seized power, changing the political map forever. Enter the legendary Maharajah Ranjit Singh, whose Sikh Empire stretched throughout northwestern India into Afghanistan and Tibet. Priya Atwal shines fresh light on this long-lost kingdom, looking beyond its founding father to restore the queens and princes to the story of this empire's spectacular rise and fall. She brings to life a self-made ruling family, inventively fusing Sikh, Mughal and European ideas of power, but eventually succumbing to gendered family politics, as the Sikh Empire fell to its great rival in the new India: the British. Royals and Rebels is a fascinating tale of family, royalty and the fluidity of power, set in a dramatic global era when new stars rose and upstart empires clashed.
Traces the development of Sikh militarization and rebellion through examinations of the intellectual dialogues within the community and the place of Sikhs in the Mughal Empire.
Bright Eyes of Danger is rich in detail about the British advancement in India during the latter part of the eighteenth century, thus becoming the paramount power over all India except for the Sikh Kingdom in the Punjab. It gives a vivid account of the seven battles and one siege of the two wars with the Sikhs. The first was brought on by the demise of Maharaja Ranjit Singh, the machinations of palace officials and rapacity of the Sikh Army. Despite traitors in command, the Sikhs gave the invincible British Army a run for its money. The Battle of Ferozeshah was a closer run thing than Waterloo as the British Indian Empire stood at the brink of disaster. At the close of the first war many expected a British annexation of the Punjab, but the Governor-General, Sir Henry Hardinge, considered the Sikh real estate too large and expensive to take on, besides which annexation would not play well back home. He opted instead for a quasi-independent Sikh State, and in deference to the parsimonious East India Company Directors in London, he charged the Sikh State war reparations, annexed the most productive province of Jullundar and sold Kashmir to the 'biggest scoundrel in India' for £75,000. The second war erupted with a rebellion at Multan and the British Army advanced to battle with a new Governor-General and the same Commander-in-Chief, Lord Gough, whose catalogue of tactics did not extend beyond the awesome charge of British bayonets. This was not enough at the bloody onslaught of Chillianwala, where both sides fought to a stand still. At Gujerat Lord Gough, with a greater number of guns than Wellington had at Waterloo, crushed the Sikhs into submission and the Governor-General, Lord Dalhousie, annexed the Punjab. Having rocked the British Indian Empire at Ferozeshah, Ranjit Singh's soldiers helped save it during the Great Indian Mutiny, and later in both the World Wars.​
The eighteenth century in Sikh history stands for a political revolution in which the erstwhile peasants and artisans who had joined the Khalsa order instituted by Guru Gobind Singh replaced first the Mughal and then the Afghan authority in the province of Lahore (Punjab). Based on a wide range of contemporary sources, the present study takes a fresh look at the political processes, and explores for the first time the accompanying transformation in the religious, social, and cultural life of the Sikhs. The aspects specifically taken up for study are the political resurgence of the Sikhs; their system of government; conception of God and the Guru; the institution of Gurdwara and the emergence of Amritsar as the premier centre of the Sikh world; rites, ceremonies, and ethics of the Khalsa; vertical and horizontal lines of demarcation among them; issues of caste and gender; literary articulation of the Sikhs; and their interest in art and architecture. A convergence of all these developments led to the crystallization of a distinctive Sikh identity by the end of the century. In a very real sense, the eighteenth century emerges in this book as a bridge between the earlier and later history of the Sikhs.