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Arguing that intellectual movements, such as deconstruction, postsecular theory, and political theology, have different implications for cultures and societies that live with the debilitating effects of past imperialisms, Arvind Mandair unsettles the politics of knowledge construction in which the category of "religion" continues to be central. Through a case study of Sikhism, he launches an extended critique of religion as a cultural universal. At the same time, he presents a portrait of how certain aspects of Sikh tradition were reinvented as "religion" during the late nineteenth and early twentieth centuries. India's imperial elite subtly recast Sikh tradition as a sui generis religion, which robbed its teachings of their political force. In turn, Sikhs began to define themselves as a "nation" and a "world religion" that was separate from, but parallel to, the rise of the Indian state and global Hinduism. Rather than investigate these processes in isolation from Europe, Mandair shifts the focus closer to the political history of ideas, thereby recovering part of Europe's repressed colonial memory. Mandair rethinks the intersection of religion and the secular in discourses such as history of religions, postcolonial theory, and recent continental philosophy. Though seemingly unconnected, these discourses are shown to be linked to a philosophy of "generalized translation" that emerged as a key conceptual matrix in the colonial encounter between India and the West. In this riveting study, Mandair demonstrates how this philosophy of translation continues to influence the repetitions of religion and identity politics in the lives of South Asians, and the way the academy, state, and media have analyzed such phenomena.
A study of the process by which a pluralistic religious world view is replaced by a monolithic one, this book questions basic assumptions about the efficacy of fundamentalist claims and the construction of all social and religious identities.
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.
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.
An accessible introduction to the world's fifth largest religion, this work presents Sikhism's meanings and myths, and its practices, rituals, and festivals, also addressing ongoing social issues such as the relationship with the Indian state, the diaspora, and caste.
Contains 125 questions about Sikh religion. This book also features quotations from Guru Granth Sahib.
Religion, civil society and the state form the three dimensions of this semiological study of sikhism. Uberoi first explains the underlying structure of medievalism in both Hindu and Muslim cultures, and goes on to undertake an examination of the period of collaboration between Sikhism and Gandhism after the revolution of Islam in Iran. The figure of the martyr is seen to be an integral part of Sikhism, Gandhism, and Shia Islam.
The Sikhs, a colorful and controversial people about whom little is generally known, have been the subject of much hypothetical speculation. Their non-conformist behavior, except to their own traditions, and their fierce independence, even to demanding autonomy, have recently attracted world-wide attention. Hew McLeod, internationally known scholar of Sikh studies, provides a just and accurate description in his introduction to this religious community from northern India now numbering about sixteen million people, exploring their history, doctrine, and literature. The Sikhs begins by giving an overview of the people's history, then covers the origins of the Sikh tradition, dwelling on controversies surrounding the life and doctrine of the first Master, Guru Nanak (1469-1539). The book surveys the subsequent life of the community with emphasis on the founding of the Khalsa, the order that gives to Sikhs the insignia by which they are best known. The remaining sections concern Sikh doctrine, the problem of who should be regarded as a Sikh, and a survey of Sikh literature. Finally, the book considers the present life of the community--its dispersion around the world to Asia, Australasia, North America, Africa, and Europe, and its involvement in the current trials of the Punjab. Sikh culture is believed to have been settled and unchanging from the time of the Gurus onwards.The Sikhs, a major new work by a leading authority, reveals that this is a very misleading view. McLeod treats a variety of questions sympathetically and in so doing he establishes a new understanding for students of religion and for all those interested in current events in India.