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Agora: Journal of International Center for Regional Studies, No.7, 2010 81 【Article】 in Britain: A Brief Discussion on Succession of Culture and Spirit

Pallavi BHATTE*

Introduction 1. Geographical background and brief history of 2. Sikh Emigration and phases of settlement of Sikhs in UK 3. Application of the terminology of diaspora 4. Identity Politics 5. Succession of Spirit and Culture Conclusion

Keywords: Sikh; diaspora; Migrant networks; Ethno-religious Identity; Community; Transnational

Introduction

Concepts of diaspora and transnationalism are a comparatively modern phenomenon eliciting natural questions such as “origin,” “homeland,” “lands of settlement,” and “networks” of people. The Sikh diasporic community is dominant in Canada, the United Sates and the . This paper will explain the capacity, role and complexities of understanding the Sikhs as a community in the multicultural society of UK and common misunderstanding of their “mixed nationalistic loyalties.” Foremost, this paper deals with the problems of the term ‘diaspora’ and the need for interpreting it in the case of Sikhs in UK through the lens of the contemporary context of globalization. Elaborating on the formation of the Sikh community in UK it aims at demonstrating the life of Sikhs as an ethnic identity having an attachment to their land of settlement. This paper will be focused exclusively on the ‘diaspora’ narrative and given that other narratives exist, this does not discount or reject them or treat the Sikh community as a monolith.

1. Geographical background and brief

In order to understand the in UK it is of prime importance to look into their history of emigration and geographical background. Sikhs are a religious community hailing from the region of . The area currently known as the Greater Punjab comprises what were once vast territories of eastern and north western .1） Today this area has been divided by a distinct border which separates the two nations of India and Pakistan, which were one prior to August 15, 1947. This date marked the unfortunate partition of India and the Islamic

* Human and Environmental Studies Department, Kyoto University 1）See Imperial Gazetteer of India, (Vol.20, p.245) published by Clarendon Press in 24 volumes from1908-1931. 82 Agora: Journal of International Center for Regional Studies state of Pakistan and also the disintegration of the region of Punjab.2） The founder (1469-1539) expounded the Sikh philosophy and it was the last human guru of the Sikh lineage of the ten, (1666-1708) who gave Sikhs their symbolic appearance3） and militancy. Owing to which most of their historic shrines4） are found in the territory on either side of the border separating India from Pakistan, an area that was, prior to partition, considered part of Punjab. This paper will look at the Sikh community from the perspective of India as their home society.

2. Sikh Emigration and phases of settlement of Sikhs in UK

Punjab was annexed by the British in 1849 5） and the political fate of the was sealed. In the years to follow the predominantly rural Punjab developed into a major wheat- producing region whose export market included Great Britain. With the expansion of the rail system, the communication systems became a channel for the exchange of goods and people. The partition of Punjab in 1947 was another major breakdown which added to the disillusionments of the Sikhs. Between the years 1849 to 1947, the Sikh community spread across various countries around the world namely USA, Canada, parts of and the Hong Kong and the Malaya States.6） Most of the early emigrations were as soldiers recruited in the British Army who chose to settle down abroad after their retirement. Also there were those who returned back home to tell the tales of the distant lands. Political tensions back home and the stories of freedom enjoyed by their kin abroad gave birth to the Push factor and they were tempted to seek out. Moreover financial leverage acted as a catalyst in the Push factor.

From Sojourners to Settlers Maharaja was the last heir of the Sikh Empire and was exiled to Britain in 1856. He was lived on a Suffolk estate under the affection of Queen and died in 1893. The 1930s marked a wave of small emigrant community from Punjab most of whom worked as pedlars, settling around the Midlands and the North. The next wave was seen in the 1950s, when Britain began importing labor from its current and ex-colonies. It was the voucher system that enabled numerous Sikhs who were ex-servicemen, to migrate. Their intention was short term financial gains which they hope to take back home. However to their dismay the restrictive immigration

2）The name Punjab also spelt as Panja¯b is derived from the five rivers namely, , the Chenab, the Ravi, the Sutlej and the Indus that flow through the region and hence the name Punjab refers to as the “Land of the five rivers.” Therefore Punjabi is an adjectival form of Punjab and corresponds to the ethno-linguistic cultural group who has roots in this region including the diaspora. 3）Members are required to wear five symbols or Kalars (5K’s) to mark their Sikh identity: - “covered hair,” kachcha- “shorts for underwear,” kara- “steel bangle,” kirpan- “steel dagger,” and kanga- “comb.” 4）India: Five Takhts Harmandir Sahib or commonly known as the of . Pakistan: , the birthplace of the founder Guru Nanak. 5）Second Anglo-Sikh War took place in 1848 and 1849, between the independent Sikh Empire and the . The victory of the British East India Company resulted in the subjugation of the Sikh kingdom, and the annexation of Punjab and what subsequently became the North-West Frontier Province. 6）D. S. Tatla. The Sikh Diaspora: The Search for Statehood. : UCL Press, 1999. Pallavi BHATTE：Sikhs in Britain: A Brief Discussion on Succession of Culture and Spirit 83 laws along with a new lease of life induced their families to join them for permanent settlement.7） Gradually more and more Sikhs with similar intentions joined in from Punjab. Towards the end of the 1960’s the numbers swelled to its maximum. An entirely new wave of Sikhs began migrating to the UK in the 1970’s. This time however, it was form East Africa. This period also marked the movement of a migrant Sikh community from Hong Kong which was yet under the control of the British. According to Tatla, estimates of Sikh population in the United Kingdom vary from 300,000 in 1981 to over 500,000 in the 1990s.

The Sikhs may have migrated in circumstances that may vary. It should be noted that whether it be the initial groups directly from Punjab or the “twice migrants” from East African countries such as Kenya due to the Africanisation policies8） and Hong Kong, the common factor which binds them irrespective of their caste and migration pattern is their place of origin and belonging to the greater Punjab.

The Khalistan Problem post 1984: In June 1984, the led government sent nearly a quarter million troops to Punjab, sealed the state from the rest of the world including foreign press, and conducted ‘Operation Bluestar,’ in order to vacate the Golden Temple where militants sought refuge. According to the White Paper on the Punjab agitation released by the Government of India their aim was to “remove terrorists, criminals and their weapons from sacred place of worship.” Under the leadership of Jarnail Singh Bindranwale, head of Damdami Taksaal9） who had gained large following as a popular Saint, the militants claimed their desire for a separate state.10） Moreover the Indian government’s treatment of the issue, the destruction of the Golden Temple, the so- called martyrdom of Jarnail Singh Bindranwale drew a vigorous reaction which shook the emotional bonds that linked Sikhs to India, leading to a cry for a Sikh homeland. Large numbers of Sikh adherents were under tremendous pressure and pushed them to flee from threat of life arising from the repercussions reverberated by the subsequent assassination of the then Prime Minister Indira Gandhi. This event forced large numbers of Sikhs to seek shelter abroad. UK was one of the several destinations. In this context several authors linked this aspect of migration of the Sikh community worldwide as having direct interpretation of the classical diaspora of dispersion. (Take this to application of diaspora)

3. Application of the terminology of diaspora

Broad debates taking place over the abundant usages of, and references to, the word “diaspora” in the contemporary world need no introduction. Whether the attribution of the

7）For further account on this period See Arthur Helweg, Sikhs in England (New : oxford University Press, 1986.) 8）See, Parminder Bhachu, Twice Migrants: East African Sikh settlers in Britain. London: Tavistock Publications, 1985. 9） Taksaal is a school for Sikh religious instruction with its headquarters in Amritsar. 10）Pashaura Singh and N. Gerald Barrier, eds., Sikhism and history. New Delhi: Oxford University Press, 2004. 84 Agora: Journal of International Center for Regional Studies diaspora concept to the case of the Sikhs is appropriate, is a prime question which demands scrutiny. Until the 1960’s the term was confined to the Jewish and Christian histories of .11） It was only in the 1960’s that this term had widened and applied to every group of dispersed people, from expatriates to refugees and from immigrants to activists in exile. According to the Israeli sociologist Judith Shuval (2003), “before the 1969’s, immigrant groups were generally expected to shed their ethnic identity and assimilate to local norms. Groups that were thought unable to do this, weren’t admitted, e.g., Chinese to Canada, non-Whites to Australia”.12） Shuval also stressed that since the 1980’s the assimilation policies and the subsequent rise of politics of diversity in western host states led to the indiscriminate use of the term.

It is being used in a variety of genre of scholarship by anthropologists, scholars of cultural studies and has, in the past decade, emerged as a pivotal issue in the social sciences. In the case of the Sikh diaspora the befitting theorization of Darshan Singh Tatla are as follows:

Although having different social backgrounds and diverse migration experiences, a majority of them can still trace their roots to the greater Punjab, even as the land they left behind has undergone partition and further reorganization. If the diaspora grows out of painful propulsion or separation of people from their homeland, Sikh migrant communities obviously fail to meet this essential criterion. But this needs to be qualified for the post-1984 migrants, who were forced to abandon their homes due to the political situation in the Punjab. However, on an alternative definition, which emphasizes migrants’ relationships with their homeland, overseas Sikhs constitute a diaspora. And as will be seen later, in many ways the Sikh diaspora is a microcosm of the Punjab’s Sikh society.

Charles Taylor’s, Politics of Recognition fits well in the case of the Sikh diaspora.

4. Identity Politics

During the early nineteenth century, the boundaries between Punjabi Sikhs, Hindus, and Muslims were blurred. Not until the formation of the Singh Sabha13） did a distinct Sikh Identity began to crystallize.14） Sikhs have created a name for themselves in the modern day globalised

11） The term diaspora finds its roots in the Greek language and is based on a translation of the Hebrew word, Galut (exile). In the ancient Greek language, speiro (to sow) and the preposition dia (over) refer to migration and colonization. The term was used by Jews, scholars and studies of Judaism to denote Jews who settled in colonies outside the “Promised Land (Palestine)” after the Babylonian exile. In this context it interpreted not only the land, across which one is dispersed, but also the activity of dispersion as well as the people, who are dispersed. 12） Judith T. Shuval, “The dynamics of Diaspora: Theoretical implications of ambiguous concepts”, in Rainer Münz and Rainer Ohliger, Diasporas and Ethnic Migrants: Germany, Israel and Russia in Comparative Perspective. London: Frank Cass, 2003. 13） Singh Sabha (Singh Society) was a reformist movement which emerged in the Punjab, in response to the challenge of Western culture and the evidence of Sikh decline. See Mc Leod 1984. 14） Oberoi 1994. Pallavi BHATTE：Sikhs in Britain: A Brief Discussion on Succession of Culture and Spirit 85 world and their presence within and outside India can hardly be ignored. Although they can easily be identified from outward appearance it is not easy when it comes to categorization in terms of identity politics. The identity of Sikhs in UK is complex and needs to be looked at from various angles. Form being generically categorized under the Indian diasporic peoples to those having a distinct identity as an Ethno-religious, ethno-linguistic community. Members of the community also qualify under ethnic minority groups in the broad category of British Sikhs living as British Citizens whose status as immigrants or citizens has evolved in the passage of Britain’s increasing nationality and immigrants acts.15） Further Sikhs in UK can also be constituted in the Overseas Global Sikh community which is bound together in the imaginary16） transnational spaces.17） a. Under the Umbrella of the Indian diaspora India has always been a land of a variety of people, religions and communities living together under one roof. In this sense the Indian population is polygenetic and an amalgamation of various races and cultures. The government of India adopts “The Indian diaspora” as a generic term to describe the people who migrated from territories that are currently within the borders of the Republic of India, including their descendents.18） They are broadly categorized as NRIs and PIOs.19） According to the Ministry of Indian Affairs, the Indian diaspora covers practically every part of the world numbering to more than a million each in eleven countries, while as many as twenty- two countries have concentrations of at least a hundred thousand ethnic Indians. Having migrated from India under diverse conditions, differed time spans it is difficult task to categorize them. And the Government of India has an obligation to safeguard the welfare of Indians living abroad and to put in place rules and procedures conducive to facilitate their links with India. The Overseas Indian community has made a vital contribution to the societies where they reside and are well situated to play a progressively greater role in strengthening ties between India and those countries, besides making a contribution to India’s development. With recognition of this, the Overseas Indians are extremely important and the Government has announced the policy of Dual Citizenship which has been a longstanding demand of the Indian Diaspora. Apart from these, there are several synonyms that have been attributed to the Indian diaspora. Overseas Indians, expatriate Indians, South Asians, and Indians and so on. In this sense, as an ethno religious group the Sikhs who have migrated out of the Indian sub-continent is no doubt an offshoot of the Indian diaspora. Further, they also belong to the since they 15）See Hall 2004 16）Anderson 1983. 17）Transnational ties link the Sikhs in UK to other Sikh communities in Canada, North America and elsewhere. This could be observed in a variety of domains: such as Religious rituals, circulation of goods and gifts in the transnational space, communication (phone, email, internet and discussion sites), matrimonial links (choice of partners from Canada or America instead of recruiting them locally) entrepreneurship (international business ties) 18）See, Government of India, 2001. High Level Committee on Indian Diaspora appointed by the Government of India under Dr. L.M. Singhvi. 19）The term NRI refers to Non Resident Indian meaning Indian citizens not residing in India and PIO refers to People of Indian Origin who have acquired the citizenship of some other country. 86 Agora: Journal of International Center for Regional Studies share a common ethno-linguistic background. Given the wide geographic coordinates of South Asian diaspora of which they form a part their categorization as a diasporic community is valid. Therefore the study of Sikh diaspora of which British Sikhs branch out can be referred to as a part of the wider field of Indian diaspora studies and so on. b. Ethno-Religious Community Although Sikhs seem to be homogeneous community there are various differences that indicate their diversity.20） However, majority of the Sikhs, both worldwide and in the UK are from the Jatt caste, whose members are by tradition peasant farmers, proud of owning land, however fragmented their holdings may have become. It should be noted here that, there is a vital difference between caste and caste system- caste in the ordinary lexical sense and the term caste in the Brahminical sense. The Sikhs can be divided into the following:

① Jatt and Khatris: among the Sikhs are in reality occupational classes and not castes as under the Varnasrama Dharma. They do not constitute an hierarchy, because hierarchy presupposes demarcation of higher and lower grades, which are totally absent from Sikh society. Distinctions wherever noticed are not ethnic but economic. Jatt Sikhs traditionally forming the peasantry, by and large, continue to stick to land and constitute bulk of the rural segment of the population, while Khatri and Arora Sikhs being traditionally engaged in trade and commerce are largely located in urban areas. There is however no bar to occupational mobility.

② Ramgarhia Sikhs, form the majority of the Sikhs that came from East Africa. Members of this group skilled artisans, which include carpenters, blacksmiths, bricklayers etc.,

③ Mazhabi Sikhs And Ramdasia Sikhs. Are the only cases where some vestiges of the caste system still remain. The Mazhabi Sikhs are converts from scavenging caste whereas the Ramdasia Sikhs were formerly weavers. They too have never been subject to commensal or social discriminations.

④ Besides there are also a few Sikh families form other castes such as Bhatras, Jhirs, Nais, Chamars and Chuyhyas.

⑤ and movements were puritan reformist in nature emerged in order to re-establish the purity of Sikhs and regenerating social, religious and political awakening. They have created respective sectarian divisions.

It is important to note here that younger Sikhs who have grown up in England have a difficult time understanding the communal politics that divide the members of their parent’s generation.21） Some of these issues are among the constant challenges that the diasporic community face.

20）“Differentiation and Disjunction among the Sikhs” See Ballard, Roger. ed., Desh Pardesh: The South Asian Presence in Britain. London: C. Hurst and Co. Ltd., 1994. 21）Hall 2002. Pallavi BHATTE：Sikhs in Britain: A Brief Discussion on Succession of Culture and Spirit 87 c. Seekers of an Independent Nation The Demand for an independent state by a portion of the Sikh diaspora has left them with a new and unique identity of revolutionaries.

5. Succession of Spirit and Culture

Three Tenants of the Sikh Faith are the fundamental teachings around which the life of a Sikh devotee revolves. No matter which part of the world the live, followers of this faith strive to pass on these teaching to their next generations.

i. Naam Japna which means remembering God through meditation. ii. , refers to earning an honest living. iii. Vand Chakko, selflessly serving others, sharing income and other resources.

Sikhs in the diaspora find it extremely challenging to maintain as well as transfer the essence of the teachings while they live apart from their roots. The teachings can be observed as an integral part in the daily lives of the Sikhs in the diaspora. a. Succession of Spirit and Culture through the Language is a very complex, universal and indeed constitutive symbol in human social spaces. is the most common script used for writing the Punjabi language.22） The name Gurmukhi is derived from the old Punjabi term “guramukhi”, literally “from the mouth of the Guru”. Gurmukhi was later used to write the Adi Granth (later referred to as , and from that time on was used by the Sikhs for writing Punjabi. Thus Punjabi is also considered the sacred language of the Sikhs and it is only through this language that the divine messages transmitted by their Gurus, be comprehended. An English translation of the Guru Granth Sahib does not share the same status as that of the Punjabi version. And in this sense the question of teaching Punjabi to their children has special significance to the Sikhs. Hoping to preserve and disseminate the Punjabi language, Sikhs in Britain and rest of the world have established several cultural centres dedicated to keeping Punjab’s literary wealth alive. Also it is an important channel through which they can harness, develop and preserve ties with the Punjab as well as the rest of the Sikh community in the transnational spaces. There are supports for Punjabi Language education though classes and online websites. Various media networks play an important role in promoting the Sikh culture and providing news for the community. Some major news organizations are as follows:

22）Besides, Shahmukhi, a Perso-Arabic script, which is also used to write the Punjabi language in Pakistan and some parts of India. However in the 20th century it has mainly been used as the official script for writing the Punjabi language in Pakistan. 88 Agora: Journal of International Center for Regional Studies

Newspapers & Periodicals: Year Title Frequency Editor/Proprietor Place Language 1965 Des Pardes Weekly Sarbjit Singh Virk/ Southall Punjabi Tarsem S. Purewal 1965 Punjab Times Weekly Harjinder Singh Mandair/ Derby International Surjit Singh Minhas 1985 Awaz-e-Quam Weekly Raghbir Singh/ISYF Birmingham International 1987 Punjabi Guardian Fortnightly Inderjit S. Sangha Birmingham Punjabi/English Punjab Mail Monthly Gurdip Singh Sandhu London International Perdesan Monthly G. K. Bedi Southall Pardesi Punjab Pritam Singh Rahi Southall Charcha Mann Jitt (,) Weekly English/Punjabi The Sikh Times Daily Birmingham English/Punjabi Lalkar Bimonthly English http://www.lalkar. org/index.php

Television: : free broadcasting from Birmingham to UK on Sky TV Channel 840 and Europe. The world’s first TV station dedicated to the Sikh Faith free to the public. Zee Punjabi Punjjabi TV broadcasting from India to UK and US.

Radio: Sunrise Radio Station website: http://www.sunriseradio.com/ Akash Radio, Southall website: http://www.akashradio.com/ Radio XL, Birmingham website: http://www.radioxl.net/ Panjab Radio, Southall website: http://www.panjabradio.co.uk/ Radio, Southall website: http://www.desiradio.org.uk/ Amrit Bani Radio, Southall website: http://www.amritbani.org/ Kismat Radio, Southall website: http://www.kismatradio.com/ Raaj Radio, Leicester website: http://www.raajradio.co.uk/ Baisakhi Radio, Leicester Kohinoor Radio, Leicester website: http://www.krfm.org/index_2.htm Panth Radio, Leicester website: http://www.panthradio.co.uk/ Punj Pani Radio, Leicester Sabras Radio, Leicester website: http://www.sabrasradio.com/sabras.php Pallavi BHATTE：Sikhs in Britain: A Brief Discussion on Succession of Culture and Spirit 89

Shatabdi Radio, Leicester Weekly Punjabi programming on BBC Asian Gold Radio b. Gurudwara23）, the institution of Succession of Spirit and Culture Gurudwara is a place of worship for the Sikhs. It is also referred to as “Sikh Temple” by non- adherents. The identity of this place is marked by a safron colored triangular flag, . This is the symbolic Sikh flag; it flaunts a double edged sword emblem and is hoisted atop the Gurudwara building, or in its yard. The building of the Gurudwara has no specific design. The Gurudwara houses the Guru Granth Sahib which is read every day. No Sikh ceremony is regarded complete unless it is performed in the presence of the Granth. On special occasions, the Guru Granth Sahib is recited non-stop from cover to cover by a string of readers. This continuous reading of the Granth is known as the Akhand Path. Besides being a place of worship, the Gurudwara is also a place where the Sikh community’s social, cultural and ethnic needs are fulfilled. Majority of the Gurudwaras hold Gurmukhi classes. In continuation of the tradition from the , Britain alone has over 300 Gurudwaras built by the diasporic community as a form of expression and reverence to the Sikh faith. The Gurudwara also symbolizes the succession of culture and spirit of the Sikhs in UK and rest of the world.

Naam Japna, Kirat Karo,Vand ChakkoBhaiband and Biradari:

⑥ : is a prominent part of the Sikh . It refers to selfless service that is performed without and thought or expectation of reward or personal benefit. Illustrative models of voluntary service are organized for imparting training in the Gurudwara, serving water or fanning the congregation, offering provisions to and rendering any kind of service in the to dusting shoes of the Gurudwara and so on.

⑦ Langar: also referred to as Guru ka Langar are the communal meals served at the Gurudwara free of charge, without any discrimination between Sikhs and non-Sikhs. This helps to encourage equality among human beings. Every Gurudwara has a dining hall where the Langar is served. It is a place where caterers are not allowed so that people have an opportunity to freely experience practicing Seva in the name of the teachings. The Langar is strictly vegetarian so as to ensure people with any kind of dietary restrictions can partake of the food without any inhibitions. c. Festivals as a channel for Succession of Spirit and Culture ① Gurpurab Literally means “Guru’s remembrance day” is a celebration or commemoration based on the lives of one of the Sikh Gurus. They tend to be either birth anniversaries or celebrations of Sikh martyrdom. For e.g.,

23）Gurudwara is composed of two terms Guru and dwara (entrance). Hence, Gurudwara literally means, “doorway to the Guru.” 90 Agora: Journal of International Center for Regional Studies

Birth anniversary of Guru Gobind Singh Martyrdom of , the fifth Guru Martyrdom of

② Vaisakhi24） is one of the major festivals of Sikhs and is celebrated and with exuberance and devotion within India as well as the Sikh community worldwide. in Punjab marks the time for harvest of rabi crops and the day is celebrated by performing the traditional bhangra and gidda dance. It is of particular significance to the Sikhs since it also marks the anniversary of the founding of the Khalsa25） in 1699 and the New Year Day combined.

Bhangra and Gidda, the folk dance for men and women respectively is characterized by colorful traditional outfits. These dances are performed to the tunes of accompanying traditional musical instruments such as Dhol, Dholak, Dhad, Dafli, Chimpta, Ektar etc. In UK the Vaisakhi festival is celebrated in a pompous manner. The Trafalgar Square, London is one of the most popular and is organized by the Vaisakhi in London Committee with support from the Mayor of London. Besides, Bhangra became popular among the UK youth in the 1990’s among youths. Birmingham is home to approximately 50 international performing Bhangra acts, which include DJ’s, live acts and dance teams, there are also over 10 international producing labels. British made Bhangra music is one commodity attracting attention at the moment. It is a product based on fusion of Punjabi sounds with western and broader styles of music, (such as jazz, regga, reggae, soul, hip-hop, pop etc.), that appeals to the fan club. Not only does the dance and music form a part of the life of UK Sikhs but it also helps in fostering friendship and spreading the message of Sikhism and establishing their identity.

③ or Prisoners release day coincides with the Hindu festival of lights, Divali26）. The worldwide Sikh Sangat celebrates the safe return of the sixth Guru, Hargobind Singh from detention t the Gwalior fort in 1619.27）

④ is a festival which is celebrated on the first day of the lunar month of Chet (falling mostly in March) according to the . The festival is a week-long affair and consists of camping out and enjoying various displays of fighting prowess and bravery, followed by , music and poetry. Display of traditional weapons and the martial art Gatka28） along with tent-pegging skills, archery which are considered important for a Sikh warrior are some of the highlights. The Sikhs who are considered the modern day descendents of 24）Originally called Baisakhi Festival, it falls on the first day of Vaisakhi Month (April-May) according to the Nanakshahi Sikh Calendar. Therefore Sikhs prefer to refer to the festival as Vaisakhi rather than the generic Baisakhi. 25）Guru Gobind Singh created the Order (the Sikh brotherhood). It refers to the collective body of all baptized Sikhs. 26）Diwali marks the return of Rama to his kingdom Ayodhya, after defeating Ravana, the ruler of Lanka in the epic story of Ramayana. It is symbolic of the victory of good over evil and in the same light finds resemblance in Sikh History. 27）Mughal Emperor Jehangir could not tolerate the armed policy of Har Gobind and consequently imprisoned him in Gwalior Fort in 1612 AD. 28）Similar to Fencing, but is unique to the Sikhs. Pallavi BHATTE：Sikhs in Britain: A Brief Discussion on Succession of Culture and Spirit 91

Guru Gobind Singh’s army are in the focus during this time. d. Rites of Passage ① Birth: When a baby is born a special prayer is read and a drop of holy water, Amrit is placed on the baby’s tongue. A naming ceremony called the is performed at the Gurudwara and the name of the baby is chosen by opening the Guru Granth Sahib at random: the name must begin with the first letter of the first word of the Hukamnama29） on the left hand side of the page. And Singh and Kaur are added according to the gender respectively.

② Coming of Age: Between the ages 14 and 16, an initiation ceremony called the Dastaar Bandhi30） takes place. Young Sikhs are allowed to join the Khalsa. They are initiated into the Khalsa by a special ceremony called . The Amrit Sanskar is performed at home or in the gurudwara. A solution of sugar and water known as Amrit is prepared in an iron bowl with a (double-edged sword) whilst the five special prayers or Banis31） are recited by five initiated Sikhs (as representatives of the Panj Pyaare i.e., the first five faithful ones) in the presence of the Guru Granth Sahib. During the ceremony the Amrit is blessed and sprinkled on the hair and eyes, a prayer is said and blessed food, kharah prashad is shared.

③ Marriage: During the marriage ceremony or , the bride and groom make four wedding rounds, circumambulating the Guru Granth Sahib while the four hymns of Laav32） are sung, this is called the Lavan. Upon the completion of the fourth round, the bride and groom are considered to be man and wife.

④ Death: Antam Sanskar refers to the death ceremony of the Sikhs who believe in reincarnation. Cremation which is considered the highest form is the most preferred method of disposal. However in certain cases when cremation is not possible, any other means of disposing the body may be employed. The Antim Sanskar includes recital of Kirtan and Antim Ardas33） prayers which are included in the Guru Granth Sahib.

Rites of passage for any given community serve as a binding factor. The above are the Sikh rituals which have been and are even today are performed in Punjab. The Sikhs in UK have made possible for all these rituals to be performed in accordance with the norms laid down by their ancestors. e. Succession of Spirit and Culture through Organizations The advancement in communication and transportation has enabled the Sikh community to develop a large networking base in the “local” as well as the “global” front. Not only have they

29）Edict from the Guru Granth Sahib. 30）Signifacant custom of “wearing of the first turban.” 31）Singular form Bani, literally meaning spoken words. In this context it refers to the words of spoken by a Guru. 32）These hymns appear in the Guru Granth Sahib. 33）Antim Ardas refer to the final prayers. 92 Agora: Journal of International Center for Regional Studies created new homes and continue to contribute to their countries of settlement but are well connected with the rest of the Sikh diaspora in other countries. They have formed various organizations which collectively work in diverse platforms in order to enrich and support the lives of the diasporic Sikhs in UK. They provide a platform to hold educational conferences, schools and other charities. These organizations also serve as the voice of the community and work towards maintaining their identity. Some of these are as follows:

Sikh Secretariat Working Group on Sikhs and Education (WorkSE) British Organization of Sikh Students (B.O.S.S.) in Service of Europe Oxford University Sikh Society British Sikh Federation Federation of Sikh Organisations, UK Akhand Kirtani , UK Brunel University (UK) Sikh Society School of Pharmacy Sikh Society, University of London Khalsa Human Rights NETWORK (Sikh Assets Teachings News And Mission) Sikh Community and Youth Services (SCYS) Sikhs in England (SIE) Metropolitan Police Sikh Association, London, UK Sikh Arts and Cultural Association (SACA), UK Awaze Qaum International, UK Sikh Society of Westminster University, UK Council of Sikh Gurudwaras in Birmingham, UK Guru Nanak Nishkam Sewak Jatha, UK, Kenya, Anandpur, Sikh Community & Youth Service (UK)

Conclusion

In the modern day world, Sikhs have emerged to be a distinctive transnational community, which strives to bridge the “local” and “global” spaces. Application of the concept of diaspora in the case of the Sikhs is an answer to collectively understand needs of the community a as whole without segregation, which has a tendency to result in isolation. Indeed the British Sikhs are not a homogeneous group and generalization could lead to marginalization among them. However being a minority group they collectively have a stronger voice in the local as well as the international level. Having a collective identity, despite the local and national influences of each country, accentuates their Sikh and Punjabi-ness. Common misunderstanding of their “mixed nationalistic loyalties” arises from their history and not from recent political occurrences. Interpreting the Sikh diaspora in UK as an extension of the transnational community through the Pallavi BHATTE：Sikhs in Britain: A Brief Discussion on Succession of Culture and Spirit 93 lens of the contemporary context of globalization not only demonstrates the life of Sikhs as an ethnic identity having an attachment to their land of settlement, also highlights the phenomenal degree of social networking among them. History, Culture, Religion forms the backbone of the Sikh community in the diaspora and it would not be an exaggeration to say that Sikhs are attached to their homeland Punjab and the rest of the world on this very foundation. This has been facilitated by the development of transport, and the increasing availability of media and communication channels, resulting in many kinds of contacts and flows of information to and from the Punjab. The improvements in communications and transportation technology have facilitated the network among Sikhs. The government of India in the last two decades has also played a role in the reaching out to the diasporic community. Needless to say, like any migrant community the Sikhs community in UK has developed its own unique hybrid culture, however, they toil to preserve their spirit and culture; and promote the heritage and future of Sikhism.

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