Turban, Marriages, and Linkage with Punjab

Besides the inter country movement as mentioned above, there had been a lot of to and fro traffic of Sikhs between countries they settled in and Punjab. The original idea was "Kamao Pardes, Khao Desh" (English translation- Earn abroad and spend in your own country). For early migrants the first visit home took several years to materialize. Some even returned permanently to India. Most of them migrated as single males and some returned to get a wife. Others who had left their wives called for them as soon as they were in a position to receive the family. Yet others who were single (and even some who were married in India) decided to take on local wives. In some cases this could have been even the maid working in the house. Acceptance was a critical issue and local marriage was the first step in the process of assimilation. It wasn't an easy choice though. One hears only good things about Punjabi-Sikh parents (fathers in most cases of mixed marriages) once they settled down. The general comments from their siblings and others was that the Sikhs were hard working, honest, generous but rather strict with the family in terms of the siblings' upbringing. Several of them sent money home, at least, in earlier years of settling down before their local families' needs became more pressing. Money transfers for "izzat" or philanthropy was though not as significant a feature compare to the migrants to North America and UK etc. The effort of each migrant was to continue to keep Sikh symbols especially the turban. The British encouraged the post war disbanded Sikhs soldiers to migrate and, in some cases, (I heard so) paid for their voyages. So far as the British employers were concerned, it was easier to maintain Sikh identity but in other situations it was a problem. There was also security in numbers but those who were isolated had to give up the turban sooner than later. Those immigrants who had spouses from Punjab, persevered with the turban for a longer period. Very few, if any, in second and third generation keep the turban in order to get better social acceptance. Local wives either encouraged or demanded greater assimilation and the men could not put up much of a resistance to what was becoming inevitable. In earlier years cremating the dead was not possible. The dead had to be buried as per the local custom. Some Sikhs in deference to local family expectations had erected elaborate family burial tombs. Some immigrants called for their relatives or village mates in due course when they were in a position to sponsor. Some even sent their children to visit and in one or two cases, to study for a short period. But vast distance and expense deterred many others. Almost all expressed a wish to visit Punjab. Punjabi language has also died out with second and third generations as they need to know English besides proficiency in local language. Recent migration, though not common, helps keep interest and contacts alive with back home. Some illegal migrants, having landed amidst them, are helped out to some extent but these migrants have their own agenda even at times causing embarrassment to the locals. Events of 1980's for the Sikhs certainly had an emotional impact on immigrants. Because of small numbers they could not have any involvement or provide support for political happenings in Punjab and India. Sikhs in Latin America did, however, support the 'Ghadar' movement of early twentieth century as there is a reference to some branches having been set up in Argentina, and Panama. Many second and third generation immigrants are availing opportunities that come their way to migrate to North America as a first priority and UK/Australasia as second option. They maintain contacts with friends and relatives in these countries. Due to the influence of mothers who in many cases are local, the children tend to visit the church and follow Christianity. But with the setting up of Gurdwaras, the younger generation is developing some emotional ties to Sikhism. It is a sight to see signboard on a supermarket of "Dasmeshpita Norte Supermercados" or "Despensa Singh" or "Amacen Singh Khalsa" or "Sher E Punjab Farm". Children's names can be both Western and Punjabi. Some of the mothers though married to non Singhs have kept Singh surname for their children. For younger generation, it is the Western dress which is the norm but on Gurdwara days the dress worn tends to be Punjabi. The linkage with India, Punjab and the Sikhs is, naturally, better where the parents have taken the children to India for varying periods of time. At least the second generation then has some exposure to things Indian. The nostalgia for homeland continues, as is natural, but better living conditions and financial prosperity is an important compensating factor. It is not easy to return to Punjab especially if you have to accept lack of success. The individual and sometimes family 'izzat' is at stake. In the countries visited, most of the Sikhs do not wear turbans. However, the most impressive sight was that of Yogi Bhajan's followers with full Sikh identity symbols. They are the local converts to Sikhism. These Sikhs generally have a surname of 'Khalsa' and keep the five K's. The 3HO (Holy, Healthy, Happy Organization) members are a study in itself. Their devotion to Sikhism against heavy personal, family and social odds is very admirable. The 3HO followers form a significant part of Sikhs in Latin America.