Purnima Dhavan - Böcker

Challenging the commonly accepted belief that the distinctive rituals, ceremonies, and cultural practices associated with the Khalsa were formed during the lifetime of the Tenth and last Sikh Guru, Gobind Singh, Purnima Dhavan reveals how such markers of Khalsa identity evolved slowly over the course of the eighteenth century. By focusing on the long-overlooked experiences of peasant communities, she traces the multiple perspectives and debates that eventually coalesced to create a composite Khalsa culture by 1799. When Sparrows Became Hawks incorporates and analyzes Sikh normative religious literature created during this period by reading it in the larger context of sources such as news reports, court histories, and other primary sources that show how actual practices were shaped in response to religious reforms. Recovering the agency of the peasants who dominated this community, Dhavan demonstrates how a dynamic process of debates, collaboration, and conflict among Sikh peasants, scholars, and chiefs transformed Sikh practices and shaped a new martial community.

This book reexamines the emergence of Urdu as a literary and poetic language in the 18th century, at the time called Rekhtah, highlighting its engagement with diverse regional cultures and communities in South Asia. Sharing Poetry’s Pleasures reframes the history of Urdu within the diverse contexts from which it emerged. It places the earliest Urdu-Rekhtah poets and their craft in the lively social gatherings, bazaars, shrines, and courts of 18th century South Asia.Through aesthetic analysis and historical contextualization of poems, using primary sources in manuscripts, the authors reveal why everyday vernaculars, multi-lingual puns, alongside the use of courtly Persian and complex metaphors attracted a wide audience for this new literary language.Dhavan and Pauwels re-examine the long-dominant mischaracterization of Urdu as an elite language of South Asian Muslims by analysing the poetic biographies of Vali Dakhani and his contemporaries Fa’iz, Abru and Hatim. The authors reveal how selective attention to a handful of poets and rarefied courtly texts obscured the much more diverse roots of an important vernacular tradition, thereby reconstructing a lost literary network of speakers, poets and participants in Urdu’s past.