Geographies of rage: India-Pakistan rivalry and Guru Nanak

ABSTRACT

This paper examines how the shared cultural and spiritual heritage of Guru Nanak is intertwined with the political tensions and violence that have defined the complex relationship between India and Pakistan. We argue that that Nanak is the only thinker/spiritual leader who is equally respected both in India and Pakistan. This strong and rare commonality between India and Pakistan could be the agreed basis, despite all other differences, for conversation and dialogue between the two countries. We suggest that such dialogue can remove mistrust and foster peaceful and mutually beneficial relations.

KEYWORDS:

• India
• Pakistan
• South Asia
• Peace
• Conflict

Acknowledgment

We would like to express our gratitude to Devinder Pal Singh, a scholar of Sikhism based in Canada, for taking the time to participate in an interview for this paper, providing valuable insights and perspectives. We also extend our sincere appreciation to Pritam Singh, professor at Oxford University, for reading the initial draft of this paper and offering critical comments and observations that greatly improved the quality of the paper. We would also like to thank the anonymous reviewers for their careful review and constructive feedback, which helped to further strengthen the paper.

Disclosure statement

No potential conflict of interest was reported by the author(s).

Notes

1 Enduring rivalries are distinct from other types of conflicts, such as interstate wars or low-level disputes, because they are deeply ingrain ed in the political, social, and cultural fabric of the rival states (Paul 2005). They often involve multiple layers of grievances and issues that make them resistant to easy solutions, and they can persist for decades or even centuries.

2 The statement is suggesting that there are shared beliefs between Sikhism and Islam that could be useful in promoting peace and resolving conflicts between warring nations. One example of a shared spiritual belief is the belief in monotheism. Both Sikhism and Islam are monotheistic religions, which means that they believe in the existence of only one God. Another example of a shared spiritual belief is the importance of prayer and meditation. Both religions place a strong emphasis on prayer and meditation to connect with the divine and seek guidance in life. Additionally, both religions also emphasize the importance of helping others and being charitable. In Sikhism, the concept of seva, or selfless service, is central to the religion, and Sikhs are encouraged to help those in need. Similarly, in Islam, the concept of zakat, or giving to the poor and needy, is one of the five pillars of Islam and a fundamental part of the religion. In terms of shared scriptural beliefs, both religions place a strong emphasis on the importance of living a righteous and ethical life. The Sikh holy book, the Guru Granth Sahib, contains teachings on morality, ethics, and social justice, while the Islamic holy book, the Quran, contains similar teachings on the importance of living a just and ethical life. Overall, these shared scriptural and spiritual beliefs between Sikhism and Islam could serve as a basis for promoting peace and resolving conflicts.

3 Currently, it is considered as a charitable institution and everywhere its role is restricted to providing assistance and charitable contributions to the public.

4 The word ‘creative’ is used to describe these religious sites as having unique characteristics and offer a distinctive experience to visitors. These sites are not only places of worship but also serve as cultural and social hubs for the community. As such, they offer a platform for people of different faiths to engage in creative and constructive dialogue. These sites are not only physical spaces but also serve as symbols of religious and cultural heritage. Hence, they can foster a sense of shared identity and promote cross-cultural understanding, thus providing opportunities for building bridges across national boundaries. It also highlights the potential of religious diplomacy to tap into the rich cultural and artistic traditions of South Asia, and to use these resources to build bridges and foster understanding between people of different faiths and nationalities.

5 Bhai Gurmit Singh Virdee (1937–2005) was a sevadar of the Guru Nanak Nishkam Sevak Jatha. From the 1950s up to his retirement in 2002, Gurmit Singh played, promoted, and taught tabla. Respected throughout the Indian classical music circles, he performed with world-renowned artistes and taught hundreds of students.