7-530: Sanatan Sikh (IAST: sanātana sikkha , Punjabi pronunciation: [sə.näː.t̪ənᵊ sɪkkʰᵊ] ), a neologism and hypothesis formulated by Harjot Oberoi in 1987, to refer to Sikhs who formed the Amritsar Singh Sabha faction during the broader Singh Sabha Movement in 1873. While W. H. McLeod considers the dominance of the Khalsa identity to last well into the 19th century, Harjot Oberoi sees
14-580: Is a "careful Sikh scholar", while the Sikhism historian W. H. McLeod has called his book as "superb" that "successfully challenges the accepted historiography and is "very significant" to Sikh history studies. Tony Ballantyne states that Oberoi's studies of late 19th-century and early 20th-century religious developments in British India is the "most sophisticated cultural analysis of social change". In contrast, Surinder Jodhka states that Oberoi study
21-556: Is a Professor of Asian Studies at the University of British Columbia , Vancouver . He received his PhD from the Australian National University . His thesis earned him the J.G. Crawford Prize in 1987. He is known for his studies of Sikh history , particularly during the late 19th-century and early 20th-century. Oberoi wrote The Construction of Religious Boundaries: Culture, Identity, and Diversity in
28-573: The Golden Temple precincts, and it was considered legitimate to worship living Gurus, descendants of Sikh gurus and other prominent ancestries who had "inherited their charisma." In addition to himself, Khem Singh claimed special reverence for all members of clans to which the Gurus had belonged. For these groups the principle of authority of Sikh tradition was invested in living gurus (as Khem Singh Bedi, their leader, liked to be regarded) rather than
35-649: The Sikh Tradition . The book examines the first four centuries of Sikh traditions, and shows that most Sikhs recognized multiple identities grounded in "local, regional, religious, and secular loyalties". Sikhs did not establish distinct religious boundaries until the Singh Sabha Movement , according to Oberoi. His book is described by the publisher as "a major reinterpretation of religion and society in India". Sociologist T. N. Madan states Oberoi
42-587: The emergence of a "Sanatan Sikh tradition" that displaced the eighteenth-century "Khalsa episteme." The faction was led by Khem Singh Bedi , Avtar Singh Vahiria and others of the landed aristocracy. Theirs was an interpretation that accepted a wide range of beliefs drawn from Hinduism and Islam , including belief in the Vedas , idols, Hindu epics, and Sufi pirs. According to Oberoi, the interpretation "deeply transformed Sikh thinking and practices." Under its auspices, Hindu priests publicly worshipped idols and images in
49-609: The principle of shabad-guru, or the Guru Granth Sahib as the Guru, which was upheld by the dominant Khalsa tradition. Amid factional rivalry, the influence of the dominant Tat Khalsa ("true Khalsa"), due to the support of the Sikh masses, resulted in the decline of this socioreligious faction. This Sikhism-related article is a stub . You can help Misplaced Pages by expanding it . Harjot Oberoi Harjot Singh Oberoi
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