(by: Harjot Oberoi, Delhi, Oxford University)
The central theme of this book is an ‘examination of the processes of constructor and transformation of religious identities among the Sikhs of the Indian Panjab during the 18th and 19th centuries, Harjot Oberoi seeks to question the use of universal, monolithic religious categories such as ‘Hindus,’ ‘Sikhs,’ ‘Muslims’ by discussing the plurality of religious traditions which he contends, was a distinct central feature of early Indian religion. Against this he maintains that the history of early Sikh tradition, firmly rooted in the diversity of Indic culture, was in fact marked by the absence of a concern for demarcating religious boundaries, which remained fluid and ambiguous. Only later, with the social and political changes generated by the British Raj did, a systematic discourse of Sikhism become established.
The book is divided into three sections. The first section describes the plurality and heterogeneity that existed in religious belief and practice in pre-colonial Punjab, ‘The second section considers the dramatic shift towards a cohesive and standard Sikh identity in colonial Panjab. The final section of the book discusses some forms of protest against the reinstatement of this monolithic Sikh identity, The first section of Oberoi’s book discusses the ‘emergence and growth of Sikhism, which he regards as having a distinct set of religious doctrines and practices by the 18th century. The key doctrine of early Sikhism was the soteriological teaching of the first master, Gura Nanak namsimran, and salvation through the remembrance of the divine word. Guru Nanak was succeeded by a line of nine masters and by the time of the ninth master (16641675), the Sikhs possessed several important accoutrements of a separate practice These included the Adi Granth, a collection of devotional anthology compiled by the fifth master, Guru Arjan in 16034 which was a major sacred text, the convention of a communal meal (langar), the foundation of religious congregations (Gangat), setting up of elaborate pilgrim centers the Golden Temple at Amritsar. However, it was the initiatives of the tenth ‘master, Guru Gobind Singh (16751708), which endowed the Sikhs inactive religious identity. For it instituted the new “Khalsa” normative carder in 1699. which distinguished the Khalsa Sikhs from others in Panjabi society, The distinctions were inscribed through a novel form of iniion (khande ki pahul) which affirmed a new identity through a complex and powerful set of symbols. This separate Sikh identity was reinforced through the rahitnama literature the new code of conduct manuals which enlisted moral di and covered all domains of life. The line of human Gurus ended in 1708, at the death of the tenth master, Guru Gobind Singh, the 18th century witnessed the political emergence and the consolidation of Khalsa principalities. Although the Khalsa identity had attained hegemony within the Sikh tradition, it was not considered mandatory to subscribe to Khalsa identity. ‘This according to Oberoi, would not be in the political and economic interests of the Khalsa principalities, as it would involve the establishment of an altogether new mode of social organization.
Harjot Oberoi maintains that the Khalsa paradigm was displaced by the Sanatan tradition in the early 19th century. The Sanatan Sikhs not only considered the Rahitnamas not binding on them but they took to idol worship, the worship of living gurus and accepted the caste system as basic to the Sikh faith. The Sanatan Sikh tradition was generated and transmitted primarily by the priestly class (Sanatan Sikhs), who gained control over Sikh shrines and articulated Sikh theology and tradition. The Sanatan Sikh tradition with its emphasis on sacred scriptures and on religious codes was confined the urban site population. The subordinate social reaffixing in rural tracts practiced popular or folk religion. Popular religion, se. cording to Oberoi, is characterized by belief in supematural forces which can be invoked to intercede and alter human affairs. Oberoi then goes on to establish an association between the Sanatan Sikh tradition and the rural popular culture. Both the world views accepted multiple sources of authority and did not require intervention by a standard uniform Sikh sacred authority. Panjab was rife with religious reform movements in the nineteenth century. Some of the profound changes generated by the British Raj comprised the commercialization of the rural economy and a revolution in communications. Both these changes favored the mercantile, trading ‘Sikh Khatri castes that gained access to Anglo vernacular education and acquired the new skills in the mechanics of print culture. This new class needed a meaningful, standard cultural idiom to universal size its aspirations. They articulated and disseminated the discourse of modern Sikhism by generating new texts, selecting symbols, ceremonies and customs. This to the formation of standard, codified life cycle rituals which made redundant the role of both groups of ritual intermediaries the priestly Sanatan Sikhs and those who acted as ritual intermediaries for people who practiced popular religion. The veneration of idols and popular saints, consulting of astrologers and ritual fasting were admonished. Oberoi argues that this new class displaced the traditional culture bearers. In the process, the traditional social order based on kinship was destroyed and replaced by a standard, highly uniform Sikh tradition, and allegiances based on kinship were replaced by religious solidarity. Oberoi attributes.
the extraordinary success of this Sikh reform government to the revolution in print culture and founding of publishing houses ‘and educational institutions together with the establishment of an extensive social network which successfully intervened at the level of everyday life Thus, in the course of the nineteenth century, a profound and irreversible transition from an earlier pluralist Sikh tradition into a highly, uniform Sikh identity took place. “The ‘Sikhs began to see themselves as a separate, undifferentiated religious community.
Article extracted from this publication >> July 7, 1995
