By: John Stratton Hawley & Gurinder Singh Mann, editors, available from: Suny Press, Albany Reviewed by:Kirpal Singh Jassal & Geoffrey Alexander, Marshalltown, IA
It is our present view that, on its own merits (and forgiving its deb its, ), the slim size of this volume (less than 175 pp of text) belies its importance; we believe this book will take its place alongside both the landmark Berkeley publication Sikh Studies: Comparative Perspectives on a Changing Tradition (Berkeley Religious Studies Series, 1979) and the Toronto volume Sikh History and Religion in the 20th Century (S. Asian Studies Papers, 3; University of Toronto, 1988) as a founding document of Sikh Studies in North America.
In the first of two essays, editor Gurinder Singh Mann sounds the volume’s keynote with an over view of what he terms “The Sikh Educational Heritage”, and here is scholarship a ‘right, for in this essay Professor Mann shows quite conclusively that education and, indeed, scholarship, have played a central role in the development of both the Sikh faith and Sikh society, from its origins to its contemporary history (for example, in the founding of Khalsa College in Amritsar), He makes the case quite convincingly that the Sikh communities in the West must look to ever greater cooperation with ‘indigenous” Institutions of higher learning if this tradition is to continue, His point seems to be that scholar ship is as natural for a Sikh as is saintliness for the saint and this is significant. He also draws most eloquently the difference between teachings about Sikh tradition and teaching that comes from within the tradition. Indeed, it has often appeared 1o myself that the “threat” posed by Western, objective scholarship is due in no small part to the lack of a cogent educational effort ‘on behalf of the Panth to actively “catechize” the new generation of Sikhs growing up in the West. If a young Sikh’s only exposure to the history and traditions of the faith (not to mention the philosophical and theology wealth of the tradition) is at the hands of Western scholars like McLeod, the fault lies only with those in positions of leadership in the Panth who have failed to exercise such leadership, in particular as regards their educational responsibilities.
But it is in his second contribution, “Teaching the Sikh Tradition” wherein Professor Mann makes his case most descriptively. His essay is an amazingly detailed presentation of his introductory to Sikhism —one of the many courses in Sikh Studies at Columbia University, the publisher of the present volume and one of America’s premier institutions. To merely say it is detailed is to fall far short of description Professor Mann not only gives us his lesson plan, but his lecture notes, a syllabus, bibliography, and a diary of a full term’s teaching of the course, including the reactions to the subject and his materials by his students (among whom were both Sikh and non-Sikh students). His presentation is in fact so complete, that we have no trouble envisioning these materials as the basis for other academic programs in Sikh Studies, or even as the foundation for community programs mounted by local Gurdwaras and associations for the training of youth and for outreach to the larger community.
It is this presentation that makes Professor Mann’s book of vital interest to all Sikh leaders and educators, whether based in the community or in institutions of learning. Our leaders bear, as few generations before them, the responsibility of communicating the Truth of Nanak both to the youth of the community and to the world at large,
The program at Columbia is unique: it is an adjunct of the Department of Religion, rather than one of languages or global studies. In fact, all students who major in the study of an Asian religion (whether Hindu, Buddhist, etc.) are required to take a minimum of studies on the Sikh religion, insuring that the next generation of scholars does not commit the ‘sins of omission’ that Professor Juergensmeyer documents so conclusively, This bodes well for the future of Sikh Studies; and we’re assured that, through Professor S. Mann’s stewardship, the future of these studies at Columbia is in capable hands. And Professor John Stratton Hawley is to be commended for guiding this effort through to publication. We believe that, in a very short time, the Columbia program will become the premier program in the Americas for the study of Sikh history, religion, and culture.
Article extracted from this publication >> September 3, 1993
