Burma (Myanmar) and Asia (East)

It would be fair to say that Sikh migration started with Asia wherever there was British presence. The earliest migration was to Burma, China, Hong Kong, and Malaya where Sikhs were an important component of British Army and Police. Sikhs also migrated to Thailand, Brunei, Philippines, Indonesia, Fiji, PNG and some other Pacific Islands besides Japan and more recently South Korea. The Sikhs (and Hindus) were better accepted in East Asia culturally and religion wise as against the White dominated Commonwealth countries. Setting up of Gurdwaras and keeping turban was not an issue from the job, Government, or societal viewpoint. In fact these migrants kept up their religious fervour through sponsoring visits of Sikh missionaries from Punjab and establishing of 'Khalsa Dewan Societies'. Sikhs set up several institutions including Khalsa Schools, dispensaries, and other social and charitable establishments. Khalsa Schools at Medan in Indonesia and Rangoon in Burma were well known for their high standard of education Over the last two decades or so there have not been many new destinations for Sikh migration to Asia. There are a few recent Sikh immigrants in S. Korea, many of whom are on 'OS'- 'overstay of visas' category. Other recent destination has been Philippines where the large majority of them are into money lending - a very innovative operation akin to a credit card system but without written documentation or the provision of security. It is indeed an experience to watch first-hand how the system operates not only in big cities like Manila but even in the countryside. Unfortunately, this activity is now getting a bad reputation because of frequent murders. Some Sikhs have migrated to Japan mainly in the Tokyo area as against the older migrants who are settled mainly in Kobe area. Some Sikhs are now trying to re-establish business in China. There does not seem to be much presence of Sikhs in Vietnam, Cambodia, and Laos etc. So far as Myanmar is concerned there is no interest in Punjabis to migrate there - as of now. As mentioned earlier, Sikh migration to Burma started in the 19th century with British Indian Army. There were three Anglo Burmese Wars: First: 1824-26; second: 1852-53 and third: 1885-86. Sikh soldiers took part in small numbers in the Second and in large numbers in the Third war. Following the Third war, Burma became a province of British India but from 1937 it became a separate colony. Prior to the World War, there was a large presence of Indians including Sikhs in various spheres of activity viz farming, trade, civil services, education, professions, dockyards, mines, police and army. It is estimated that half of Rangoon's population at the time of Japanese invasion comprised of Indians. Migrating to Burma in earlier times felt just as if settling in another province of India. The British supported and encouraged Sikhs to build Gurdwaras for which land was generously allotted. The main Sikh Gurdwara in Yangon has a marble plaque detailing allotment of premises for Gurdwara, the foundation being laid by Capt.-Parkins - details are given in Appendix. According to Sikh Dewan of Burma's Annual Report of January 1952 - December, 1953, there were a total of 136 Gurdwaras, 13 Khalsa Schools and Sikh Institutions such as Ashrams, Libraries, Langar Halls and Dispensaries. Where ever there was a Gurdwara in a Military establishment, there would invariably be another Gurdwara in the nearby town suggesting that many Sikh businesses were connected with servicing the Army requirements. Besides Gurdwaras in Military establishments and in various towns, there were Gurdwaras in Mining areas (Namtu and Mawchi Mine -Tin, Lead and Wolfram, and Mogok - Rubies), Dockyard (Dalla), Oilfields and Refinery (Chauk, Yenan Chaung, Magwe, and Minbu) indicating involvement of Sikhs in various professions. . At present only about 48 Gurdwaras exist, one third of which are non-operative and some are having just one or two families living and managing the place. All Gurdwaras in Military establishments and the various Sikh institutions such as Khalsa Schools have been taken over by the Government The 1931 Census report listed a total of 10,761 Sikhs in Burma with many more coming in subsequently until the war. Thereafter there were three exoduses of Indians and Sikhs, the first in early 1940s when the Japanese occupied Burma during WW II. The second exodus was post-Independence of Burma in 1948. Soon after the military coup of 1962, the Government decided to follow what came to be known as 'Burmese way to Socialism' whereby most businesses including retail trade were nationalised. This was a big blow for the Indians which resulted in the third exodus. When one morning the people went to open their shops, they were greeted by Army persons asking them to hand over the keys. They were told that all the goods now belonged to the Government from that moment onwards. They were free to work as Managers of the shops on paltry salary. Over the years resistance began to grow against the Military regime. There were large scale protests in 2007 (also termed Saffron Revolution) initially by students and women followed by the monks who are highly revered in Burma. One of the Monks' processions in Yangon was led by a turbaned Sikh business man activist, Surinder Karkar Singh - U.Pancha (his Burmese name- most immigrants had both Sikh and local names). He had subsequently to leave the country for safety reasons. The highlight of Sikhs settled in Burma is that they are professing the religion as it should be in a devout manner with self and family involvement in running the Gurdwaras. Most of the Sikhs are 'keshadharis' - what a contrast to the dismal situation in Punjab. Three Gurdwaras have women 'Granthis', a unique example of equality of sexes. The immigrants are well settled and accepted but they feel somewhat cut off from India due travel restriction under the Army rule. With political and economic opening up of the country, it is hoped that they will have more opportunities to meet their co-religionists from India in future.

Appendices

Case studies of three immigrants are appended (B1) Bibi Balbir Kaur, Granthi, Yangon Gurdwara; (B2) Balwant Singh Sandhu, a 1960s returnee; (B3) Dr. Satnam Singh, a 1942 returnee. Additionally (B4) Foundation stone plaque of Yangon Gurdwara is appended.