In the decade after 9/11, many Sikh community organizations worked to neutralize public fear around a visible Sikh identity in response to rising anti-Sikh hate crimes. With the 2012 Oak Creek gurdwara shooting, community leaders suddenly saw these efforts as futile, leading to a strategic shift from creating positive awareness around external identity markers to positioning Sikhs as morally similar. Drawing on theories of racialization through Sikh history and interviews with Sikh community leaders, I argue that Sikh organizations' projects of belonging are limited by whiteness and the desire to find safety through the U.S. nation-state's exclusionary framework for citizenship.
This paper argues existing scholarship on Asian American communities is limited by an assumption that incorporation into the US can productively address racial and economic precarity. As an alternative, we offer "Extinguishing Asian (American) Insurgency", a theoretical framework that incorporates histories of colonialism, imperialism, and postcolonial politics of incorporation into contemporary sociological analyses of Asian subject formation. Applying Du Boisian sociology alongside Frantz Fanon and Joy James, the framework adopts a global, relational analysis of Asian Americans and the US state. We demonstrate the framework's utility through two case studies: anti-colonial Sikh diasporic politics through the Gadar Party and US state efforts to tie diasporic South Vietnamese identity to an anti-communist politic. As such, we encourage the study of alternative possibilities of Asian subject formation that are extinguished by state incorporation, particularly through imperialism and military serivce. Specifically, we address sociologists who extinguish the insurgent Asian American subject in their scholarship by assuming incorporation and pro-state politics as a natural end goal of migration, or those who simply do not name the US as the institutional force extinguishing possibilities of Asian Americans' insurgency.
British colonization in India had devastating social, psychological, and political consequences for Sikhs in nineteenth-century Punjab. Still, much of the diasporic community remains nostalgic for this era of the Sikh “martial race”—a British-crafted racial category through which Sikhs were constructed as biologically and culturally suited for imperial service and consequently received privileged status within the colonial hierarchy. Today, this nostalgia emerges as a commemorative mechanism in US Sikh advocacy projects to incorporate the Sikh turban and unshorn hair into US military and police uniform. Through an analysis of community narratives around publicized Sikh deaths, this article explores the impact of martial race commemoration on Sikh subjectivity formation. Delineating when and how private grief is transformed into public remembrance, I argue such commemorative frameworks in US Sikh advocacy projects inform which Sikh bodies are worthy of collective mourning by suturing Sikh bodies’ value to their service to US imperialism.
Postcolonial theorizing on empires and subjects focuses on governance and infrastructure as relevant geographies of relation. However, when governance‐driven knowledge production migrates from colony to metropole, what postcolonial subjectivity formations are recovered from colonial archives, particularly if these archives are structured by epistemic difference? We theorize a wounded attachment to a colonial library, or the construction of subjectivity through colonial archival recovery, as a means of transforming a colonial library of governance into an academic discipline. Through the case study of Sikh studies, a discipline originating out of colonial governance of Sikhs, we argue that epistemic difference is transformed into epistemic distancing as a tool by which scholars pursue legibility to the Euro‐American academy. We contextualize the ongoing investment in measures of academic legibility (for example, objectivity, distance, and validity) as how area and region are tied to the production of universal knowledge; these measures result in the elision of embodied knowledge as a valid framework for intellectual pursuit.
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