Ideally, promoting Sikh Studies is desired. Failure of these endeavors is a cause for stress among Sikhs in North America. Harjot Oberoi is no longer the Chair of Sikh Studies program in British Columbia. Another protest was lodged with the University of Toronto. Information on it is also provided in this issue of SikhSpectrum.com. -- Editor
The quotation from Sri Guru Granth Sahib Jee is an eye opener for the Sikhs:
O people with the smart eye of a deer, listen. Let me tell you a very important trade secret of infinite wisdom. Always examine the product first before you strike a deal.
Currently three Universities in North America - University of British Columbia, University of Michigan and Columbia University have Sikh studies programs. Out of these, the University of British Columbia is the only institution with a fully endowed Chair in Sikh Studies. Canadian Sikhs initiated and funded this Chair at the University of British Columbia.
The purpose of the Sikh Studies programs is "to promote the study of Sikh traditions". An Endowment Agreement made between the Sikhs of America and the University of Michigan on July 23, 1986, and signed by one of the authors of this article (Kuldeep Singh), states the objective in the following words:
"The purpose of establishing the Fund and the Position is to promote the study of Sikh tradition, in the sense of religion, philosophy, history, literature, Punjabi language and related subjects."
The present occupants of this position in all the above-mentioned Universities continue to portray a twisted version of the Sikh traditions in their thought and action. Instead of promoting the study of Sikh traditions, they have digressed into challenging the authenticity of the Sikh holy Scriptures. They are now arduously working at creating chaos in the realm of Sikh philosophy and religion. Thus, the Sikh Studies Programs at these Universities are misdirected and the purpose for which they were established is distorted.
Harjot Oberoi heads the Sikh Chair at the University of British Columbia, Vancouver, Canada. He has recently published a completely absurd book entitled, "Construction of Religious Boundaries." Ironically this, in fact, is an attempt at the 'Destruction of Sikh Religious boundaries.' He makes the most derogatory and ridiculous remark in his book: "Just as there is no fixed Guru Nanak in the Janam Sakhis, there is no fixed Sikh identity in the early Sikh period."
The contents of this book and the papers that he read at various Seminars and Conferences are so ill conceived that they inflicted a big blow to the Sikh sentiments. It is a shame to see such a person head the Chair in Sikh Studies. Sikhs in Canada are disgusted with Oberoi's tactics. They have lodged their protest with the Canadian Government, University authorities and the members of the Parliament. They are also turning to the judicial system for a recourse. The damage Oberoi has done to the Sikh interests is incurable. Under these circumstances, it will be in our best interest to be absolutely certain about the outcome before entering into any new academic venture.
The Sikh Studies Program at the University of Michigan faces similar problems. The Program was instituted at the initiative of the Sikhs of America, who undertook the financing as per their contract. This is approximately $525,000 short of becoming a fully endowed Chair in Sikh Studies. Pashaura Singh was made in-charge of this program, whose PhD thesis created a furor in the Sikh Nation. He recently pleaded guilty to all the charges leveled against him by a high level team of experts in the area of Sikh Studies. This team of experts was assembled under the orders of Sri Akal Takhat Sahib. Sri Akal Takhat Sahib is the highest authority in Sikh affairs. Pashaura Singh apologized in writing and accepted the punishment. The charges may be summed up as follows:
i. Calling the Mina Text Manuscript # 1245 as the first draft of Sri Guru Granth Sahib, when all the evidences and research tools prove it to be inauthentic and fraudulent. Linking the Mool Mantra written on a separate piece of paper and pasted on the fourth folio of this manuscript with the Ninth Guru in a desperate attempt to establish it as an historical manuscript; and by speaking the language of Mcleod, the writer has committed an act of treachery and betrayal to the Guru and the entire Sikh World.
ii. Claiming Jup ji as recorded in the inauthentic MS 1245 as the original and considering this and the other bani of Sri Guru Granth Sahib as the revised and modified version was a deliberate attempt to create confusion among the followers of Sikhism amounting to the sacrilege of our holy Scripture, which is the Guru Eternal of the Sikhs.
iii. His slanderous assertions that Sri Guru Arjun Dev ji altered the structure of many shabads either to modify their language or to make them more musical was a very serious charge without any evidence whatsoever and is the height of
sacrilege.
iv. He made a sinister distinction by stating, "whether one follows the teachings of Guru Nanak contained in Adi Granth , or one joins the Khalsa of Guru Gobind Singh" indicating a pre-planned mischievous conspiracy aimed at dividing the Sikh Nation into two different categories, viz. the followers of the first nine Gurus and the Khalsa of Guru Gobind Singh.
v. At several places in the thesis, clumsy efforts have been made to create confusion over the Sikh Doctrine, Sikh history and authenticity of Gurbani , thus eroding the foundations of the Sikh religion. This deliberate misrepresentation, made under the garb of research, points to a deep - rooted conspiracy.
Although Pashaura Singh has accepted all the charges and agreed in writing to exclude the objectionable material from his thesis, no such attempts seem to have been made by him in this direction. The only thing Pashaura Singh has done is to write an unqualified apology withdrawing his baseless assertions, and undergoing the punishment awarded to him by the Jathedar of Sri Akal Takhat Sahib, Amritsar. He is expected to voice his criticism of Prof. H.W. Mcleod's most objectionable and sacrilegious writings. He should prepare an academic critique of Mcleod's writings to set the record of Sikh traditions straight.
Until that time, it is the duty of the Sikh World to put him under strict scrutiny and wait for his corrected publications. Now the question arises of supporting the programs that inherently do not promote the study of Sikh traditions. Financial leverage is our last resort to make the Universities acknowledge our concerns and to insure they act upon them. The proper and careful perusal of his publications shall alone enable us to determine the required change in his attitude, approach and honesty of purpose. As advised by our divine masters, let us first examine the product before striking a deal, otherwise it is no deal at all.
With the changes expected in Pashaura Singh's thesis, we hope that the University of Toronto, Canada, will re-evaluate his research based on the new findings and make a determination. His present employer - University of Michigan may also be considering taking action against him in view of this very serious and unprecedented development. His thesis has become a hollow shell as a major portion of the material has been proposed to be deleted.
We can apply the same principle and policy to Gurinder Singh Mann. He is in-charge of Sikh Studies at Columbia University, New York. Mann has recently presented his proposal for a Sikh Chair at Columbia and is desperately on the hunt for funds to establish it. Gurinder Singh Mann's Ph.D. study at Columbia University was predominantly funded by the Sikhs. He managed to hide his Ph.D. thesis from Sikh Scholars for two years, in-spite of the various attempts made by the Sikhs to go through its contents. This thesis is expected to be no less objectionable and sacrilegious than the others mentioned here. This matter is being discussed both in the Sikh press as well as at the Sikh Gurdwaras. The Sikh Community posed a number of questions to which he virtually gave no satisfactory replies.
Here is a sample:
i. In reply to a question on the contents of his thesis at the Cleveland Gurdwara, Dr. Mann replied that the Sangat should hear the review of his thesis from Mr. Bhumbra. Is Mr. Bhumbra a Scholar of Sikh Studies? Why the thesis was not given to Dr. Balkar Singh, Head of Sri Guru Granth Sahib Studies, Dean, Faculty of Humanity & Religious studies, Punjabi University, Patiala and Dr. Darshan Singh, Professor and Chairman of Guru Nanak Studies, Punjab University,
Chandigarh for an academic review, when they both met him and asked for it, in New York in July, 1994.
ii. In his book Studying the Sikhs, Dr. Mann questions the continuation of Guruship by using these words: " why was the guruship discontinued?" whereas the historical evidences make it crystal clear that the Guruship was transferred to Sri Guru Granth Sahib by Guru Gobind Singh himself. And that there was no "vacuum" caused as the author claims. Do the Sikhs wish to believe that the great Guru Gobind Singh did not assign the Guruship to Sri Guru Granth Sahib?
In-spite of all this, the incumbent has the audacity to ask for more money from the Sikhs to cultivate his own personal interest. Mann's mad rush to collect funds from the Sangat of various Gurdwaras, in itself, is a proof of his anxiety to secure his position before his thesis becomes public. No Khalsa ji, no, let us first examine the product before calling it a deal.
We have already suffered irreparable damage due to the establishment of the aforesaid Chair at the University of B.C. Vancouver, Canada and a Sikh Studies Program at the University of Michigan, Ann Arbor, Michigan. We have experienced no less sufferings at the University of Toronto, Canada under similar situations. Moreover, we have already contributed a huge sum of our honest and hard earned savings for this position at Columbia University and we should be very cautious and responsible in pursuing this matter any further.
The smart eyes of the very alert deer can easily observe the evil designs of the hunter and help him escape from the hunter's trap. In a similar manner, Khalsa jee, the Hunter is out to get us and our watchful eyes should make sure that we make the right move at this juncture. And the right move, in our opinion, is to bring all these so called Sikh Chairs under strict scrutiny. We must insure that they serve the Sikh interest using honest academic freedom.
We will not go down as smart and farsighted people in the history of Nations, if we keep on allowing the misuse of our hard earned dollars for cutting our own roots. We cannot allow people to take advantage of our generosity. At the present time, the aspirations of the Sikh Nation stand frustrated, its resources are being wasted and the specific purpose for which these programs were established stands defeated altogether. Let us ask ourselves a question before going any further: Are Sikh Chairs serving the Sikh Interests for which they were established?
Authors of This Article In Alphabetical Order:
1. Gurbaksh Singh Gill, Ph.D., Professor of Religious Studies, Akal University, Former Dean, Agriculture University, Ludhiana; Author of numerous books on Sikh religion. Gurmat teacher at a number of Sikh Youth Camps in USA &
Canada.
2. Gurmail Singh Sidhu, Ph.D., Professor, Cal-State University, Fresno; Author of half a dozen books on Punjabi literature; formerly Editor of Sahit Samachar, Ludhiana.
3. Kuldeep Singh, F.R.S.H.(London, UK); President, Sikh Youth Federation of United States of America; Organizer and Director of a number of Sikh Youth Gurmat training Camps, Seminars and Conferences in North America; Formerly Editor, Sikh World-a quarterly Sikh Journal; Former member of the State Bilingual Advisory Committee, Lansing, Michigan as a representative of the Sikhs for the introduction of Punjabi language in Michigan Schools; Winner of the Distinguished service award by the US District Court Monitoring Commission in 1984; Author of innumerable articles on Sikh religion and reviews on various books on Sikhism.
4. Surinder Singh Sodhi, Ph.D., Professor of Special Education, Dalhousie University, Halifax, Nova Scotia, Canada; Author of a number of review on books on Sikhism.
5. Surjit Singh, Ph.D., Professor, New York State University, Buffalo, NY; Author of a number of articles and reviews on various aspects of Sikh religion.
