Present Sikh Scene

Following the military coup in 1962, the Indians and Sikhs became economic refugees and had to rebuild their lives afresh. Those who could leave returned to India or moved to neighbouring countries. Others who stayed back did so because for them the option of going back was not attractive enough. After the take-over by the Army junta, foreigners were not allowed to study in professional institutions, such as medicine or engineering, unless citizenship was acquired, which was not easy. Although many Sikhs have obtained resident permits and even acquired citizenship, some immigrants are still stateless (Singhvi Report, 2001). Sikhs are fluent in Burmese and Punjabi languages, speaking the former language in the public and the later at home and with other compatriots. Proficiency in English language is rather limited. The now active gurdwaras promote Punjabi learning and 'gurmat parchar' (teachings of Sikh Gurus). The community has to a great extent comfortably adapted the local language and culture while maintaining Sikh identities.Most Sikhs are using both their Punjabi and Burmese and Punjabi names in their everyday life. With regard to clothing, it is common that Sikh men wear longyi (similar to Indian lungi), which is the popular attire of the Burmese. The Sikh women also wear the traditional longyi Burmese dress, whereas the traditional Punjabi salwar-kameez is being worn only on special occasions or sometimes on visit to gurdwara. Marriages are still celebrated in traditional Punjabi lavish style, with the groom travelling to the bride's place for celebrations lasting for a couple of days. Mixed marriages also exists when primarily Sikh men are marrying Burmese women and the wife invariably becomes a Sikh bringing up the children in Sikh tradition, whereas there are not any known cases of Sikh women marrying Burmese men. There are several examples of how the Sikh community has become integrated in the Burmese society. During the large-scale protests in 2007, the so-called Saffron Revolution, one of the processions of Buddhist monks in Yangon was led by a turbaned Sikh business man activist, Surinder Karkar Singh, or U. Pancha (his Burmese name.). He had subsequently to leave the country because of safety concerns. Another example is that of Zora Singh in Rangoon who was recognized for his courageous struggle for Burma's independence for which he was given a national award. Other Sikh men have reached high levels in civil services and various professions, such as. Balwant Singh who became Commissioner of Pegu Division and was rewarded "Thiri Pyanchi" for his outstanding public service. Another Sikh, Dhian Singh or U Theing Aung from Pyawbwe, has become well-known for his generous donations for the promotion of the Sasana (Buddhist teachings) and was conferred a national honour (Thiri Thudhamma Manijotadhara) in 2008. Most Burmese Sikhs in the twenty-first century are traders and retailers especially in the motor parts business. Some Sikhs are involved in agro related activities, such as dairying and 'ghee' making. The younger generation in some cases is able to pursue higher studies and professional courses. Because of financial limitations their exposure abroad is limited and many of them do not have proficiency in English and computers. As the economy of Burma is gradually opening up, new immigrant Sikh professionals and entrepreneurs from neighbouring countries are beginning to set up new businesses. The future is certainly attractive as the latest developments auger well (Interview Harpreet Singh Bhasin, a recent business immigrant from Bangkok, earlier Delhi, at his residence in Yangon on 4/12/201). Burmese Sikhs with a visitor