Being mostly illiterates during early stages of settlement, the first generation of migrants could not be recruited in significant numbers in white-collar jobs. But as their second or third generations born there had better access to modern educational facilities, they represented a different set of Sikhs from their predecessors and found employment in banking, bureaucracy and other high professional jobs. Book Reviews 355 Kahlon's chapters on the history of Sikh settlement in Burma and Fiji may be cited as two case studies underlining how immigrant numbers have gone down in sliding scale owing to certain local political developments over which they had very little control. But in Thailand, they have managed to maintain a working relationship with the Thai government through the community's compliance to remain within well-defined political limits. These are periodically reinforced by exchange of gifts and goodwill with the majority community's important religious heads and political representatives. Compared to Indonesia, Kahlon finds Sikh immigrants are slightly better placed in Malaysia, though they had to negotiate the dominant community's unrelenting claim to a preferential treatment over other communities. Fresh opportunities in garment trade have offered many immigrants a new lease of life in Thailand and China, while shortage of labour provided opportunities to a sizable number of tourist visa holders to overstay in South Korea and Tokyo area of Japan. Kahlon's last destination in Asia Pacific was Japan. Here, he traced two distinct groups of Sikhs who have very little common among them, except their religion and that again is practiced differently in two distant locations of the country. The well-established older segment resides in Kobe, many of whom are strict regarding their distinct community symbols and are engaged in textile trade and electronic instruments. The other group is clean-shaven, recently arrived Sikh immigrants. They are mostly from Uttarakhand, Jammu, and Delhi, found in and around Tokyo, and like their counterparts of South Korea, are generally residing there after the expiry of their short-term visa period. The book offers mixed profiles of Sikh migrants in their new social settings. It analyses how and why they had continued their struggle for better deals from host societies. Some of these encounters communicate dissimilar patches of Sikh 'success' story and the scholar deserve credit for documenting them through his numerous field narratives which were supplemented by occasional quotes from governmental reports, secondary printed sources and interesting sketches and other forms of pictorial representations, including cartoons available in older travel books, newspaper clippings, etc. Some of these significant interventions have made Kahlon's volume an interesting addition to Sikh Diaspora Studies dealing with Asia Pacific region. The study points to a significant departure from his earlier work devoted to outlining the history of Sikh diaspora in different Latin American countries. It underscores the author's progression as a matured scholar in this field of study. This is reflected not only in methodology but also in his attempts to represent transnational Sikhs of Asia Pacific in dissimilar shades. He endeavours to trace their causes of diversities not only in terms of generational divide but finds them complicated by immigrants' residence in sprinkled territorial locations. His success in portraying transnational Sikhs as a heterogeneous folk with victories and failures underlines that the Department of Diaspora Studies of different universities of Punjab also needs to look beyond narrow limits of 'academic' fraternity and evolve dialogue with their counterparts residing around them but beyond the campus for transforming these area study programmes more broad based, interdisciplinary and comprehensive.