"Kernel of Sikhism, An Introduction to Sikhs and Sikhism" by Sutanter Singh, Published by Sikh Institute of Canada. P.O.Box 562, Station B, Ottawa, Ontario, K1P 5P7. Soft Cover, 233 Pages.

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The conspicuous identity of the Sikhs, their phenomenal entrepreneurship in the economic field, their debut in raising magnificent Sikh Temples, the Turban in R.C.M.P., the Kirpan Case, and now the discriminatory attitude of the Legion have augmented the interest in the indigenous population of Canada to learn about the Sikhs--their religion and socio-political configuration.

During my volunteer work at the Dixie Sikh Temple Library, Mississauga, I have often been asked, particularly by the Euro-Canadian enthusiasts, and the second generation Punjabi Students at the Universities, to facilitate them with history and ethics of Sikhism. It was an arduous job as the material available was very scant and scattered, and that too lacked Canadian, rather North American prospective. A consolidated book explaining the basics of Sikh Religion and Life, laced with historical references, was direly needed.

"Kernel of Sikhism" by Mr. Sutanter Singh is, decisively, an expedient step to achieve such a goal. The book "gives basic information relating to Sikhism, its characteristic features and a display of the spirit of a remarkable people." It has laid emphasis "upon the essentials of Sikhism, Sikh institutions and ceremonies with an overview of the Sikh as a people."

The Book, in fact, is a two in one endeavour. The twelve page "Introduction" itself qualifies to be an independent pamphlet. It presents a bird-eye view of everything Sikhism. A fast running Western layman can easily obtain satisfying glimpse into the Sikh Diaspora, Religiosity, Ethical Conceptions, and Physical and Spiritual Life. (Recently a Student Nurse, who was doing a project on comparative study of religions prevalent in Canada, approached me for some information on Sikh Religion. I just gave her the photo-copies of these twelve pages. After a few days she complimented with the remarks that she had visited a few Sikh Temples seeking the information. The facts conveyed to her were very vague and lacked uniformity. The contents of the "Introduction" had given her a satisfying insight into the Sikh Religion).

Almost every facet of the Sikh life has been covered explicitly in the eleven chapters of the Book. The spectrum of the contemporary World and India leads us to the lives of the Gurus. The condensation of magnanimous Guru-period within fourteen pages, with full justification of their achievements, is commendable:

Guru Nanak not only promoted "the concept of KIRAT KARNI, VAND CHHAKNA and NAAM JAPNA (honest earning, community sharing and contemplation on God)", he also "raised a voice against the tyranny and oppression of a foreign rule."

Guru Angad "sowed the first seed of structural organisation by founding the town of Goindwal." (Here the Author has missed the most important contribution of Guru Angad Dev. The Guru reformed the alphabetical form and endowed Gurmukhi script to the Gurbani).

The credit for "the concept of SANGAT and PANGAT (...universal brotherhood and...sense of collectivity)" goes to Guru Amar Das, which in "disguise created a consciousness towards politics in the community."

Apart from "assimilation of tenets of Sikhism", Guru Ram Das started the excavation of a tank and "developed the most revered and important town". He also "gave a new dimension to the activities of MASSANDS (Sikh Preachers and Missionaries)."

Guru Arjan Dev's "foremost achievement was the compilation and editing of Guru Granth Sahib". He completed Harmandir Sahib at Amritsar which, "with the passage of time, has become most important commercial and educational centre, and most venerated place of pilgrimage and the religious capital of Sikhs." (Considering the significance of Harmandir, the Author has devoted whole of the Chapter IV to stress "the beauty, piety and splendour" of the place). Guru Arjan Dev's martyrdom was "a great turning point.... With a new state order... termed as HALEMI RAJ, the Sikh entered the political arena with a thunder."

Guru Hargobind ushered in the concept of MIRI and PIRI that "represented SHAKTI (righteousness) and BHAKTI (spirituality), and he constituted "Akal Takht" to "be the political capital of the Sikhism".

"During life of Guru Har Rai, Sikhism spread" as far as Bihar. "When the child-Guru Harkrishan died prematurely" at the age of eight, "he signalled that his successor would be found at village Bakala."

Guru Tegh Bahadur was a man and "poet of freedom and compassion." He "courageously sacrificed his life for the rights of the oppressed."

Guru Gobind Singh "took birth to see that righteousness may flourish: that the good may live and tyrants be torn out by their roots." "He pronounced" a specific "code of conduct" and created "Khalsa, to annihilate the wicked and the sinful." He "held religion and politics as complimentary to one another and interlocutory."

The "unique status" of Guruship was "bestowed" upon Guru Granth Sahib by Guru Gobind Singh. In Chapter III, the History, Bani (the Word), Language, Worship, English Translations and Convictions of Guru Granth Sahib have been explored. The Author deplores the modern derogatory research of the Scriptures particularly by the "Outsiders".

The upheavals faced by the Sikhs during the post Guru period, their rise to power culminating in the establishment of Sikh Sovereign State under Maharajah Ranjit Singh, devious manipulations of the British, and then the Sikhs becoming the victims of broken promises of the Congress leadership have been delved in the first Chapter, as well. While internationalizing the distinctness of Sikh Sovereignty he says, "They (Sikh) exhibit an awareness of their uniqueness, separate identity and responsibilities as an international community." (Contrary to the Author's contention, Dalip Singh son of Maharajah Ranjit Singh died in France, not in England).

The Author considers the Gurdwaras, the Sikh Temples, as "the ethical and spiritual force behind the practice of Sikhism." With a brief history of the establishment of the Gurdwara, he elaborates the significance of the place; its role as a "communities' centre for religious, social, educational, cultural and political activities." To the Sikhs it is "the fountainhead of tranquillity and contentment" and "it offers physical security and bestows spiritual benefits."

The forces of diversity, such as British Missionaries, and Arya and Brahmo Smajists, gave birth to the Sikh reformist movements. The Singh Sabha Movement helped to re-gain "Sikh glory and dignity" and its "vision gave the community the necessary vitality for development and growth. It was a vision that culminated into a decisive turning point." The Chief Khalsa Diwan, another Sikh institution "worked towards the political establishment and recognition of the Sikh as a distinct community. The Diwan "played a major role in the education of the community."

The most important institution has been the Akal Takht. It was established as "a supreme temporal authority. It "represents the sovereignty of Sikhism and is the political capital of the Sikhs." The Author deplores the destruction of the same by a few Muslim Rulers in the past, and then gives brief account of the atrocities committed by the Indian Army in 1984: "It was the most ferocious attack. It was an operation to decimate the Sikhs. Religious differences were manipulated to the extreme by Prime Minster Indra Gandhi -- the repressive regime in Power in New Delhi."

In Sikh Religion, Marriage is considered "necessary both for biological and social reasons." In the Chapter on this subject the Author discusses the aspects of dating, pre-marital extravagance, invluability of virginity, SANJAM (continence and chastity), involvement of caste and intercaste marriages. He fully explains the methodology of engagement and marriage ceremonies. Along with the place of women in the Sikh Society, brief comments on the widowhood, divorce and dowry conclude the Chapter IX.

The "cultural cum religious functions which are rooted in the historical development of the community" are the subject of Chapter on Festivals. According to the Author "all festivals are celebrated in the presence of Guru Granth Sahib. This is the religious part of a social event."

In a concise way, the Author has also "discussed the books which have a significant philosophical and historical contents relating to Sikhism and the Sikhs."

But above all, most important are the Chapters IV--"Kernel of Sikhism" and Chapter VIII--"Sikh Code of Conduct, Culture and Way of Life". Together they could, rather, be labelled as the Concise Conceptual Encyclopedia of Sikhism.

Last ten years have been the most crucial in the Sikh history. The word of Khalistan, the name of Sant Jarnail Singh Bhindrawale, and the Operation Blue Star have become synonymous with the present Sikh struggle for an economic, social and religious emancipation. No reference has been made to this part of contemporary Sikh Life in the Book. In their absence, the inclusion of Anandpur Sahib Resolution in the Appendix I looks artificial. Similarly the precious space devoted to the Proposed Ontario Gurdwara Management Structure appears to be superficial and out of context. These points could, rather, hinder the promotion of this volume.

It is, otherwise, very informative and concise Reference Book on Sikhism and, with minor editing and modification of language and thought, it is worthy of a Hard Cover Edition. No doubt it will be beneficial to the "elected representatives" and civil authorities. With a very wide circulation, it can also serve as an "essetial tool" for both Sikh and non-Sikh and rank and file.

Pritpal S. Bindra

Mississauga, Ontario