Louis E. Fenech – författare

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.

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.

On the 30th of March, 1699, the Sikh Guru Gobind Singh called together a special assembly at the Keshgarh Fort at Anandpur. Following the morning devotions, the Guru asked for a volunteer, saying, "The entire sangat is very dear to me; but is there a devoted Sikh who will give his head to me here and now? A need has arisen at this moment which calls for a head." One man arose and followed the Guru out of the room. When the Guru returned to the assembly with a bloodied sword, he asked for another volunteer. Another man followed. This was repeated three more times, until at last the Guru emerged with a clean sword and all five men alive and well. Those five volunteers would become the first disciples of the Khalsa, the martial community within the Sikh religion, and would come to be known as the Panj Piare, or the Cherished Five. Despite the centrality of this group to modern Sikhism, scholarship on the Panj Piare has remained sparse. Louis Fenech's new book examines the Khalsa and the role that the the Panj Piare have had in the development of the Sikh faith over the past three centuries.

On the 30th of March, 1699, the Sikh Guru Gobind Singh called together a special assembly at the Keshgarh Fort at Anandpur. Following the morning devotions, the Guru asked for a volunteer, saying, "The entire sangat is very dear to me; but is there a devoted Sikh who will give his head to me here and now? A need has arisen at this moment which calls for a head." One man arose and followed the Guru out of the room. When the Guru returned to the assembly with a bloodied sword, he asked for another volunteer. Another man followed. This was repeated three more times, until at last the Guru emerged with a clean sword and all five men alive and well. Those five volunteers would become the first disciples of the Khalsa, the martial community within the Sikh religion, and would come to be known as the Panj Piare, or the Cherished Five.Despite the centrality of this group to modern Sikhism, scholarship on the Panj Piare has remained sparse. Louis Fenech''s new book examines the Khalsa and the role that the the Panj Piare have had in the development of the Sikh faith over the past three centuries.

On the 30th of March, 1699, the Sikh Guru Gobind Singh called together a special assembly at the Keshgarh Fort at Anandpur. Following the morning devotions, the Guru asked for a volunteer, saying, "The entire sangat is very dear to me; but is there a devoted Sikh who will give his head to me here and now? A need has arisen at this moment which calls for a head." One man arose and followed the Guru out of the room. When the Guru returned to the assembly with a bloodied sword, he asked for another volunteer. Another man followed. This was repeated three more times, until at last the Guru emerged with a clean sword and all five men alive and well. Those five volunteers would become the first disciples of the Khalsa, the martial community within the Sikh religion, and would come to be known as the Panj Piare, or the Cherished Five.Despite the centrality of this group to modern Sikhism, scholarship on the Panj Piare has remained sparse. Louis Fenech''s new book examines the Khalsa and the role that the the Panj Piare have had in the development of the Sikh faith over the past three centuries.

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.

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.

Louis E. Fenech offers a compelling new examination of one of the only Persian compositions attributed to the tenth Sikh Guru, Guru Gobind Singh (1666-1708): the Zafar-namah or 'Epistle of Victory.' Written as a masnavi, a Persian poem, this letter was originally sent to the Mughal emperor Aurangzeb (d. 1707) rebuking his most unbecoming conduct. Incredibly, Guru Gobind Singh's letter is included today within the Sikh canon, one of only a very small handful of Persian-language texts granted the status of Sikh scripture. As such, its contents are sung on special Sikh occasions. Perhaps equally surprising is the fact that the letter appears in the tenth Guru's book or the Dasam Granth in the standard Gurmukhi script (in which Punjabi is written) but retains its original Persian language, a vernacular few Sikhs know.Drawing out the letter's direct and subtle references to the Iranian national epic, the Shah-namah, and to Shaikh Sa'di's thirteenth-century Bustan, Fenech demonstrates how this letter served as a form of Indo-Islamic verbal warfare, ensuring the tenth Guru's moral and symbolic victory over the legendary and powerful Mughal empire. Through analysis of the Zafar-namah, Fenech resurrects an essential and intiguing component of the Sikh tradition: its Islamicate aspect.

Louis E. Fenech offers a compelling new examination of one of the only Persian compositions attributed to the tenth Sikh Guru, Guru Gobind Singh (1666-1708): the Zafar-namah or ''Epistle of Victory.''

Louis E. Fenech offers a compelling new examination of one of the only Persian compositions attributed to the tenth Sikh Guru, Guru Gobind Singh (1666-1708): the Zafar-namah or 'Epistle of Victory.' Written as a masnavi, a Persian poem, this letter was originally sent to the Mughal emperor Aurangzeb (d. 1707) rebuking his most unbecoming conduct. Incredibly, Guru Gobind Singh's letter is included today within the Sikh canon, one of only a very small handful of Persian-language texts granted the status of Sikh scripture. As such, its contents are sung on special Sikh occasions. Perhaps equally surprising is the fact that the letter appears in the tenth Guru's book or the Dasam Granth in the standard Gurmukhi script (in which Punjabi is written) but retains its original Persian language, a vernacular few Sikhs know.Drawing out the letter's direct and subtle references to the Iranian national epic, the Shah-namah, and to Shaikh Sa'di's thirteenth-century Bustan, Fenech demonstrates how this letter served as a form of Indo-Islamic verbal warfare, ensuring the tenth Guru's moral and symbolic victory over the legendary and powerful Mughal empire. Through analysis of the Zafar-namah, Fenech resurrects an essential and intiguing component of the Sikh tradition: its Islamicate aspect.