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• W2022742904 abstract "A revised version of the author's doctoral dissertation submitted in the Department of Political Science at the School of Oriental and African Studies, University of London, this book aims to “account for the construction, demise and persistence of a Sikh national identity within India and the diaspora” (p. xii).In the introduction, Shani registers his dissatisfaction with existing interpretations of Sikh nationalism, and in subsequent chapters, he presents his “rethinking” of the theme. The first part of the book (chapters 2–4) focuses on the Punjab and starts with the figure of Guru Nanak (1469–1539). Based largely on W. H. McLeod's reading of early Sikh history, he reports how the Nanak panth (“devotees of a specific spiritual leader,” p. 20) came into being as one among many panths of the time. For Shani, the inauguration of “the new order of the Khalsa” (p. 24) by Guru Gobind Singh (1666–1708) resulted in “construct[ing] boundaries between Sikhism and other religious traditions” (p. 25) for the first time.He then argues that “at the beginning of the colonial period [1850s], not only was there no cohesive or homogeneous Sikh community but there was no single definition of a Sikh” (p. 26). Borrowing from the work of Richard Fox and Harjot Oberoi, he views the colonial period as a phase of “Singh-izing the Sikhs” (p. 26). He tends to interpret Kahan Singh Nabha's statement that “the Sikhs are not a separate dharm [religious community] but they also constitute a separate qaum [nation]” as “the first exposition of the ‘nationalist’ position . . . and a declaration of Sikh ethnicity” (p. 34).In chapter 3, Shani presents twentieth-century Sikh history as a protracted struggle for the Punjabi Suba, which ultimately “cemented territoriality into Sikh identity” (p. 48). The recent manifestations of Sikh identity are then traced in terms of what he calls “the militarization of the qaum” (p. 56), and the shift from “a ‘politics of identity’ to a ‘politics of region’” (p. 77).In the second half of the book, Shani examines the history of Sikh support for Khalistan in the diaspora. He argues that “territory and memory are intrinsic to the construction of [Sikh] nationalist and diaspora narratives” (p. 98). These narratives are centered on the issue of homeland “equated with the Indian state of Punjab” (p. 83), and a memory of “victimhood” spanning from imperial Mughal persecution of the Sikhs beginning in the sixteenth century to Operation Bluestar in 1984.For Shani, Sikh mobilization for the Khalistan movement was also related to the need “to gain recognition of their ethnic and religious particularity in their place of settlement” (p. 100). In the post-9/11 world, Sikh search for “recognition” in new lands became more acute, and several organizations were created to work in this direction. This trend is supported by the rise of globalization and the consequent realization by the Sikhs that diasporic identity does not need to impose “territorial limits on the sovereignty of the Khalsa panth” (p. 128).The author deserves applause for creating a readable narrative that effectively incorporates his understanding of Sikh history and demonstrates his close acquaintance with the theoretical literature centered upon themes ranging from identity formation to nationalism, disapora studies, and globalization. His use of the term “Sikh nationalism” is an important advance on the existing ones, such as “Sikh fundamentalism” and “Sikh ethno-nationalism,” and his general treatment of the Sikhs, his “grandfather's community” (p. xiii), is genuinely sympathetic. This is the first extended discussion of Sikh national identity, and it deserves a warm welcome.Having said this, however, certain limitations of Shani's narrative need to be stated. His characterization of the Sikh material is derived solely from scholarship available in English and currently popular in the field of Sikh Studies. His argument would have benefited considerably from a turn to indigenous Punjabi sources. An attempt to incorporate material artifacts, such as Sikh coins, which begin to appear from 1710 onward, and written texts, such as the Guru Panth Parkash (The Rise of the Sikhs) of Rattan Singh Bhangu (d. 1846), would have deepened Shani's understanding of Sikh nationalism. For example, Shani claims that “by making panth synonymous with qaum, [Kahan Singh] Nabha paved the way for politicization of Sikh identity” (p. 34) during the colonial period. Both of these terms and their mutual identification appear in Guru Panth Prakash, originally composed in the 1810s, and Mahima Parkash (The Rise of Praise), completed in 1779. The use of Punjabi sources would also effectively challenge an uncritical reliance on hermeneutic categories such as precolonial, colonial, and postcolonial in providing the framework for understanding Sikh history." @default.
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• W2022742904 date "2008-11-01" @default.
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• W2022742904 title "Sikh Nationalism and Identity in a Global Age. By Giorgio Shani. New York: Routledge, 2008. xvi, 198 pp. $150.00 (cloth)." @default.
• W2022742904 doi "https://doi.org/10.1017/s0021911808002283" @default.
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