Sikhs - Tracking the Journey

Flourishment & Contribution in Birmingham & the Black Country

#SikhHeritage My Story, Our Journey: Contents The Sikh Migration Project

Sikhs by nature are Using additional research, we charted: how Sikhs: An Introduction... 4 the community established roots within visionary, courageous Britain; integrated as active members of Global Migration Map of the Sikhs: Since the 15th Century 6 explorers. Their hard work, society; overcame discrimination; and Maharaja Duleep Singh: The First Recorded Sikh Migrant 8 formally protected the Sikh identity. adaptability and discipline Princess Sophia: A First 1st Generation Sikh 9 led many to become Migration is an important theme for Physical Migration: Causes of Migration 10 Sikhs. We believe that we are all spiritual Physical Migration: Journey to the UK 11 assets in the world wars, migrants on this planet. Having travelled supporting the Allies to through a cycle of many births and deaths, Migration Timeline 12 we are navigating ourselves back home victory. Sikhs: Work and Professions 14 to our Creator. This project was helpful in They later went on to settle in the UK and allowing us to ponder on these reflections, Rivers of Blood...: An Era of Acceptable Discrimination 16 and appreciate how to respect the contributed to industrial development. Malcolm X: Support and Solidarity 17 Over the last 100 years, they have challenges, struggles and sacrifices that flourished. Today, Sikhs can be found all form part of this journey. Discrimination: Workplace 18 over the world and in all spheres of society, Obstacles + Support = Success: Purchasing a Gurudwara for the Community 19 From medicine, business and politics, to This project has been funded by the music, art and culture. Heritage Lottery Fund. We are indebted The Integration Process: Becoming British 20 to them for allowing us this opportunity Faith Reconnection: Practicing the Sikh Faith 21 to explore, and permanently record our “My Story, Our Journey” heritage. Empowerment: Protecting the Dastar (Turban) 22 is a project focused on Flourishment: Education and Recognition in the UK 23 We also acknowledge the extensive tracing the heritage of contributions of our volunteers, without Gurudwara: Spirituality and Worship 24 Sikh communities in whom we could not have achieved so The Sikh Home: Early Migrants Redefining Roles 28 Birmingham and the Black much in such little time. Our volunteers and contributors have added value and The Sikh Home: Family Life 29 Country. expertise to this project, that would not Sikh Women: Overcoming Male Pride 30 have been possible with the funding alone. Sikh Women: What A Difference A Few Decades Make 31 In this project we explored the journey from being humble migrants to becoming This booklet accompanies an exhibition, Holding onto Values: Story of a 1st Generation Sikh 32 successful, active participants and website and an educational toolkit. Holding onto Values: Where Are We Going? 33 contributors in the UK. The project The archives of this project will also be engaged first and second generation deposited in the Library of Birmingham, Building the Future: Life-enriching Values 34 Sikh migrants to record their life stories Sandwell Community History & Archives, and lessons learnt. We asked about and Dudley Archives. Lessons to be Learned: Experiences, Knowledge and Inspiration 36 their childhoods, their journeys and the Glossary 40 struggles they experienced on arrival into We take pride in the Sikh journey. the UK. We explored their motivations, Thank you to all of our contributors and References 41 strengths, values and how they established volunteers for helping us to preserve this Acknowledgements 42 themselves in a new country. unique element of our Sikh heritage.

2 3 required to wear the 5 Kakars (commonly In the UK, this was challenging, due to known as 5 Ks), (Kara, Kes, Kanga, the discrimination the Sikhs faced in Kachhera, and the Kirpan). Males (and early 1950s Britain. As we will explore some females) wear a ‘Dastar’ (turban). later, Sikhs had to fight for the protection These words are explained in our of their distinctive identity. glossary. The Sikh community originated around This identity was formalised to help Sikhs the state of Punjab in India. Whilst many remember their faith values, and also Sikhs came directly from these areas to ensure that Sikhs are visible within to the UK, others were twice migrants crowds, in order to support anyone in through Kenya, Uganda, Afghanistan and Sikhs - An Introduction need. other countries.

Sikhs are not just a religious or faith These Sikhs had a mixture of educational The Sikh Dharam (faith or disciplined human life, in the presence of God. As group. They are described as an ethno- backgrounds. On arrival in the UK, way of life) was founded in 1469 by Sikhs, we are expected to continuously religious group because as a community however, many joined factories and Guru Nanak Dev Ji, the first in a line pray, and serve God’s creation. We they share a common: history; cultural foundaries, engaging in manual labour of 10 consecutive Sikh Gurus who must be forgiving, loving, content, traditions; geographic origin; language and becoming part of the UK’s industrial established the faith. The faith teaches compassionate, humble, accountable and literature; are a minority within most labour workforce. that there is one God from whom we and generous to others. parts of the world. have all originated. Those who came with qualifications had A Sikh’s true identity is considered to Therefore, when Sikhs arrived in the to prove themselves, often starting from Practically the Sikh (or “learner”) is a be formed by the values and virtues by UK, the preservation of their language, the ground up. disciple of the Guru (spiritual teacher). which he or she lives. The values named cultural traditions, faith and literature In 1708, after the line of 10 Gurus ended, above reflect the kind of practices that was essential, along with their religious the Guruship was passed down to the Sikhs endeavoured to bring over to the UK practices and identity. sacred Sikh scripture, Guru Granth Sahib as part of their heritage. The lessons of Ji. This scripture is revered as the eternal unity and interdependance are some of Guru of the Sikhs and can be found in the foundations for modern Sikhs in the “No matter where you go in the world, people every Gurudwara (Sikh place of worship). UK today. can steal your money A key teaching is the importance of Sikhs initiated into their faith have - but they can’t steal your education!” living an honest, honourable and worthy a distinct outward identity. They are Dr Jaswant Singh Sohal

4 5 Global Migration Map of the Sikhs Since the 15th Century

Canada

England

USA

Punjab, India

East Africa

Australia

Guru Nanak Dev Ji travelled extensively during the Indian over to the UK in 1614, which suggests there the people of western side recognize their duty of large, long-standing, developed Sikh diasporas late 15th & early 16th centuries to spread teachings was trading between India and the UK. towards Thee.” around the world. to uplift humanity. The figure of Guru Nanak Dev Ji A verse written by Guru Gobind Singh Ji (the tenth This suggests that there may have been The purple threads are representative of the first making his journeys inspires Sikhs to reach out to, Sikh Guru), in praise of God, references the British opportunities for Sikhs from India to travel to known wave of mass migration. The blue threads and engage with people from different walks of life. and French & suggests awareness of European England around this time. are representative of the second wave of migration, His four known journeys are marked on this map by countries. mainly consisting of double migrants. the red thread, and four distinct styles of stitching. The 19th and 20th centuries saw the main waves “The people of France and England revere Thee, the of Sikh migration. The migration that took place The East India Company brought the first recorded inhabitants of Kandhaar and Quraishis know Thee; in these centuries has resulted in the formation

6 7 Maharaja Duleep Singh Princess Sophia The First Recorded Sikh Migrant A First 1st Generation Sikh

Maharaja Duleep Singh, also known as Princess Sophia Alexandra Duleep After the war she joined the Suffragette Dalip Singh and later in life nicknamed Singh, was the daughter of Maharaja Fellowship led by Mrs Pankhurst. Sophia the Black Prince of Perthshire, was the Duleep Singh. She was one of the first, was a very active campaigner. After last Maharaja of the Sikh Empire. He 1st generation Sikhs recorded in the Mrs Pankhurst’s death in 1928, she was was Maharaja Ranjit Singh’s youngest UK. Her godmother was Queen Victoria. appointed President of the Committee. son, the only child of Maharani Jind Princess Sophia remained a member of Kaur. She was born on the 8th August 1876 at the Suffragette Fellowship to the end of Belgravia in Suffolk. She could have had her life. Duleep Singh was exiled by the East India an easy life and spent her time enjoying Company to Britain in 1849, at the age of luxury. After returning to the UK with her father, 14, following the end of the 2nd Anglo- she wanted to support Sikhs who had Sikh war. However, on a trip to India she discovered fought in the wars. She helped them the legacy of her grandfather, Maharaja settle in the UK, find places to live and Duleep Singh was befriended by Queen Ranjit Singh, ‘the lion of Punjab’, who was helped them heal from the war. She Victoria who wrote to him, persuading beloved by all members of his kingdom. helped with war efforts, along with many him to come to live in Britain. Having He had protected his subjects (Hindus, other women. arrived in the UK, on his own, Duleep Muslims and Sikhs), by treating them all Singh had no contact with his family or equally and ensuring that they all had For more information: heritage. enough land to cultivate and survive. She visit www.duleepsingh.com saw the injustices that were now taking > BBC documentary ‘Sophia: Suffragette Princess- He was invited by the Queen to stay with place in Punjab, since her family had lost Princess Sophia Duleep Singh’ the royal family in Osbourne, where she rulership.

had a sketch made of him playing with Maharaja Duleep Singh, also known as “The Black her children and Prince Albert. Prince of Perthshire”. Portrait, c.1860 On return to the UK, Sophia wanted to live up to her grandfather’s legacy When he expressed a desire to return to The British decided she was no longer and make a difference in society. After India, however, a suggestion was made a threat and she was allowed to join seeing prejudice against her sister (who by the East India Company Board that he her son in 1861, and return with him to was prevented from becoming a doctor), take a tour of the European Continent. He England. Sophia became invovled in Women’s did so with Sir John Spencer Login, and rights. She joined the movement for Lady Login. In 1884, for the first time, he was able to Women’s Suffrage (being allowed to re-establish contact with his cousins in vote). She attended meetings and joined At the age of 18, he sent a letter to his India, and renew his connection with the in demonstrations, including the famous mother which was intercepted by the Sikh faith. Black Monday demonstration when the British in India. He then sent a message Suffragettes clashed with the police and via courier, with Pundit Nehemiah Prior to this, all his attempts to learn many were injured. Goreh, who was forbidden to contact the about his heritage had been thwarted, Maharani. and he was not allowed to have a formal She joined the Women’s Tax Resistance initiation into the Sikh faith. He never League. This led her into court, twice, Duleep Singh then wrote a letter under returned to India and passed away in having the bailiffs visit her house and the name of Sir Login, to the British Paris. take her belongings. She also went out on Residents in Katamandu, who described the streets, giving out leaflets, alongside Princess Sophia Duleep Singh, selling subscriptions for the Maharani to be in poor health. her fellow suffragettes. the Suffragette newspaper, London. April 1913

8 9 Physical Migration Journey to the UK

Sikhs travelled by ship and plane to At the time Sikhs were not recognised arrive in the UK. From the research we as a subgroup, so all data is recorded conducted, it appears that from the within the larger Indian population. late 1950s, air travel was the most This consisted of Hindus, Muslims, Sikhs common for Sikhs. and other Asian minorities. What we do know is that between 1961 and 1971, the Physical Migration - Causes of Migration Although Britain had an open door population of Indians in the UK increased immigration policy, at the end of the by roughly 260,000. The UK Sikh community is made up of small communities where they could Second World War, some Sikhs had direct migrants from India, twice and preserve, what Ballard describes as, the difficulty procuring an Indian passport Due to the massive increase in triple migrants. “Punjabi moral order” they themselves from their government. They had to population, the first immigration law: had grown up within. travel to local countries in order to get ‘The Commonwealth Immigration Act There has been a Sikh presence in the a passport, so that they could travel 1962’ was passed to make temporary UK since the 1600s, with the majority of East Africans were late arrivals in the UK, to Britain. In using this route, many provisions for controlling the Sikhs arriving after the First World War. and unlike direct migrants, arrived as passports were discarded along the way. immigration into the United Kingdom of Whilst there were several reasons that complete families, with the intention to Commonwealth Citizens from all over the Sikhs chose to come to Britain, very few settle here. Bhachu explains that their For a number of our participants, this world. planned on relocating permanently. distant relationship with India, and journey was their first time on a plane, In most cases, Sikhs were economic their expertise in maintaining a cultural and they had little idea about what they Tarlok Singh, a lawyer, helped support migrants looking to return money identity within Africa, helped them to would encounter when they arrived. What migrants in the second large wave flee to family in India, and build a better establish themselves much more rapidly they were aware of was the weather, and Uganda. He helped and supported them lifestyle for when they returned. on arrival into the UK. the lack of heating at the time. For this to obtain British passports so that they reason, suitcases often included blankets could escape persecution. At the time, By the 1960s Sikhs began to bring their Twice migrants from Afghanistan, Figi, or shawls to help them adjust to the new Uganda was becoming Africanised and families over to settle in England. Many Canada, Malaysia, Singapore, West Indies climate. all other communities were required to Sikhs feared losing their cultural and and other places, also chose to settle here leave. religious heritage, and therefore created in later years. Some participants have noted that when they arrived at Heathrow, there was no-one there to check their passports or Below: Graph showing change in UK Indian their identification. For this reason, it is population between 1951 & 2011

hard to estimate how many 1,600,000 Sikhs arrived in the UK at that time. 1,400,000 1,200,000

There were also cases where, 1,000,000 in order to get permanent citizenship, those with 800,000 Indian passports had to 600,000 return them to the Indian 400,000 embassy. For these reasons, 200,000 original passports of settlers have been hard to acquire 0 within our research. 1940 1950 1960 1970 1980 1990 2000 2010 2020

10 11 Migration Timeline 1895 1939-45 1966 Sikhs arrived in Australia and took part During WWII many Sikhs joined the Families began joining their husbands/ in the ‘Gold Rush’ on the Victorian fields. British Army. They already had large fathers who had already settled in communities in many major cities, and Britain. “Our children have not been brought up in helped in the war efforts. the same circumstances that I was brought 1880 1916 1962-71 up in. Our grandchildren are being brought Sikhs migrated to Fiji for military jobs. Princess Sophia became a prominent British UK legislated the Commonwealth They called themselves the ‘Fizi Indian Suffragette, selling ‘Votes for Women’ Immigration Act 1962-71. reducing up in different facilities, different situations, Population’. Most now live in Australia, papers and nursing WWI soldiers. the rights of Commonwealth citizens different privileges ... We should try to adapt and call it home. migrating to the UK. ourselves ... Where you live, believe in the place, and be loyal and sincere.” 1878 1914 1960s Indians/Sikhs migrated to Guyana, After WWI, pictures suggest there Second mass migration into the UK Trinidad, South Africa, Suriname, Fiji were a number of Sikh males known as from East Africa. after the movement to Bikram Singh Bhamra and East Africa, as ‘indentured labour’. ‘Pedlars’, who travelled across the UK ‘Africanise’ countries such as: Tanzania, sellings items out of suitcases. Uganda and Kenya.

1857 1912-13 1950s 2007-10 Major recruitment into the British Maharaja Bhupinder Singh (King of Many male Sikhs left their families to The ‘Irregular Migration in Europe - Indian Army from Punjab. Students Patiala), donated to set up Shepherd’s seek manual labour in the inner cities December 2011 Report’ suggests that and servants travelling to Britain also Bush Gurudwara in London. This was a of the UK. Sikh migration into the UK has reduced increased. base for Sikh migrants to the UK. between 2007 and 2010.

1854 1906 1947 1990 Maharaja Duleep Singh was exiled from Sant Attar Singh Mastuana sent five The partition of India resulted in the Afghan Sikhs fleeing the Taliban, settled Punjab and taken to England, where he Sikh men to spread the Sikh Dharam in largest mass human migration known in in the UK. lived with Queen Victoria. the UK. history. One of the major areas affected was Punjab (Sikh homeland).

1614 1833 1897 1945 1984 First Indian brought over by the East Semi-skilled Sikh artisans were Migrated to Canada to create the First mass migration of Sikhs into the UK, Indian troops stormed Sri Harimandir India Company; followed by ‘Lascars’ transported to Uganda and Kenya as Canadian Pacific Railway. Others to help with the post-war reconstruction. Sahib, Amritsar, causing Sikhs to flee (Indian sailors) who travelled to and employees, to build the East African migrated to the USA to work on This was known as the ‘General Influx of to Europe and North America. 5,000 from the UK throughout the 18th Railways. agricultural or railroad construction Commonwealth Migrants’. refugees settled in the West Midlands. Century. jobs.

1800 1850 1900 1950 2000

12 13 Sikhs: Work and Professions

in Birmingham and the Black Country Key

MF Manufacturing

AN Aeronautical Engineering

AM Automotive Engineering

PR Plastics & Rubber Manufacturing

AM PR Metal Processing & Manufacturing

FD Food & Drink Production SP PR PR PR ET Electronics & Telecoms

CP Ceramics Production

Saddle & Leather Production PR MF SP MF PR BC Building & Construction

AM AN JM Jewellery and Minting MF

RT Rag Trade (Fabrics) MF AM AN

JM ET BC RT

BC “Work ethics in the 1950s - workers were AM dedicated to their jobs and many stayed AM with the same employer for their entire career. They tended to be rule followers, abiding by the law and showed respect for authority in/out of the workplace. they tended to be more formal in their work wear, wearing a suit and tie every day and tended to work long hours.”

Anonymous

14 15 Malcolm X “You can’t judge someone by their appearance. What you Support and Solidarity may find is that they’re completely different to what you

thought. That is how we harbour prejudice.” The segregation and discrimination In 1965, Malcolm X visited Smethwick Gurinder Singh Mandla in British society led to Sikhs uniting (North-West Birmingham). He had as a community and fighting for their been invited by the Indian-Workers’ rights. Organisations like the Indian- Association (GB). Workers’ Association and other Trade Unions were formed to support Sikhs In solidarity for the local community, Rivers of Blood - An Era of Acceptable Discrimination and other communities to create a Malcolm X stated: “I have come, because sense of equality and security within I am disturbed by reports that coloured the UK. They particularly supported people in Smethwick are being treated In 1968, Enoch Powell MP, did a speech services, they should be prepared to those who worked in the Foundaries. badly. I have heard that they are being referred to as ‘Rivers of Blood’ at a accept the terms and conditions of their treated as the Jews were under Hitler.” Conservative Association meeting in employment. To claim special communal For Sikhs, one of the largest factors for His speech took place only 9 days before Birmingham. rights (or should one say rites?) leads to a discrimination was the Dastar (turban). he was assassinated. dangerous fragmentation within society. Many employers wanted Sikhs to remove He stated, “Those whom This communalism is a canker; whether the Dastar and cut their hair before they the gods wish to destroy, practised by one colour or another it is to “I was raised in the Black were given work. they first make mad. We be strongly condemned.’” must be mad, literally Country when some The social context therefore led to many mad, as a nation to be In his eyes, integration meant people wanted to permitting the annual conforming to the social norms and Sikhs forfeiting their physical identities. inflow of some 50,000 practices already established. He did It took many years, until these rights make it white.” dependants, who are not encourage or accept any form of were gained and Sikhs could comfortably for the most part the diversity. His fear was that if other live as they pleased within Britain. Below: 1965, Malcom X during his visit to Smethwick, material of the future growth of the communities were allowed to live where he protested against racial discrimination immigrant-descended population. It is their lives as they wished, they would like watching a nation busily engaged overpower the existing customs and in heaping up its own funeral pyre. So culture. insane are we that we actually permit unmarried persons to immigrate for “In this country in 15 or 20 years’ time the purpose of founding a family with the black man will have the whip hand spouses and fiancés whom they have over the white man.” never seen.” His words are representative of the He believed in racial cleansing, and felt insecurities that were felt in British that only those of white skin should society. There were many signs be allowed to reside in the UK. He with sayings, such as: “no blacks, went on to share his thoughts on the no irish, no dogs”, or “One Sikh community, and their struggle to room available. No colours”. maintain their identity. The ignorance displayed towards other cultures and faiths was apparent, and “The Sikh communities’ campaign to outwardly expressed on a daily basis. maintain customs inappropriate in Many Sikhs faced this at school, work and Britain is much to be regretted. Working in social settings. in Britain, particularly in the public

16 17 Discrimination Obstacles + Support = Success Workplace Purchasing a Gurudwara for the Community

Many Sikhs when they arrived in the UK you’re Irish you’re No.1; Asian No.2; West As Sikhs decided to become permanent He made an offer on our behalf, for faced discrimation when trying to find Indian/Black No.3, and White No.4. residents in the UK, they faced £11,600, and the offer was accepted. work. Karamjit Singh Tanday described challenges aquiring property and Everybody in the community was the climate at the time. My office was next door to the personnel laying down roots. Piara Singh Purewal overjoyed. To help us secure the building, department. I saw menial jobs such describes the struggle of purchasing a John put surety for our mortgage. We “When I arrived from Kenya and started as labouring being offered to Blacks church in Smethwick. could not have bought it without him. school in the 1960’s, I was an 11 year old and Asians; but if they requested to be wearing a turban. I was only 1 of 2 Sikh interviewed for a senior position or an “We noticed a church for sale for £5,000. In 1961, we opened Guru Nanak boys who wore turbans, I faced a lot of office based job they were often turned Buta Singh then spoke to the agent about Gurudwara, Smethwick at this site. All away at the gate without an interview. abuse by other kids and indirectly by acquiring the property. However, British communities, including some Caucasians teachers. Even on my way home, I would Those types of job opportunities were Nationals were not happy about an celebrated with us. only given to the ‘white man’. have my turban knocked off. It was my ethnic minority buying this building, as faith that got me through. they felt it was a heritage building. They When I left school in the late 1960s I got counter offered £5500. As we gathered the money The Job Centre would just give you a an apprenticeship wearing a turban. I to buy the property, the piece of paper with details on where to had to work twice as hard as the ‘white As a community we gathered and go. Where I worked if a person turned man’ to get any recognition. If I wanted West Indians who lived in discussed the situation. We kept bidding, up at the security gate, the security training I had to fight for it, but the funny the flat below us, handed guard would ring up personnel and they thing was, I had higher qualifications and price kept increasing. There came a would simply ask “what number?”. The than most of the ‘white guys’ working point where we believed that we will not over an unopened pay be able to buy the property. number given would represent the types with me. I wasn’t allowed any time off packet. So this Gurudwara of different ethnic groups. For example, if work, and had to go to night classes to learn - whereas they could attend college I used to study English at night classes, was bought by all Below: 1970, Karamjit Singh Tanday with his training during working hours and were paid. and met John Kendal, who became a school colleagues close friend. I discussed the situation communities, and we are with him, and he sympathised. grateful to all of them.

Below: c.1960, Mehar Singh Sohal and members of the Sikh community at a sports tournament

18 19 The Integration Process Faith Reconnection Becoming British Practicing the Sikh Faith

Many Sikhs arrived in the UK with they used to; this contributed to the Although some early Sikh settlers of Sikhs would attend the ceremonies to a desire to be accepted by society. decisions of eventually cut their hair. compromised their identity: by cutting be intiatated into the Sikh dharam. This was difficult because of inherent Socially, drinking was a norm as Public their hair and drinking alcohol; they racism in British culture, which Houses were gathering points for all had respect for the Sikh faith, and prevented them from being themselves. communities. Even in a segregated would visit the Gurudwara on a weekly They were forced to conform to the society, this was the only communal basis. norms of society. place for socialising and unwinding after long shifts at work. Similar to Maharaja Duleep Singh, Not only were difficulties found in these Sikhs began to feel an urge to interactions with the native British For many Sikhs who worked in reconnect with their spiritual heritage population, but the environment and foundaries, which were often dirty and and faith. This was largely inspired by the infrastructure was not always suitable for dusty, to meet at the pub after a long day emergence of several Sikh congregations, their daily customs. was common practice. and Gurudwaras forming in Birmingham and the Black Country. Many Sikhs struggled with cleanliness. Mota Singh described his routine of going The lack of running water and baths to the Gurudwara every day for a few To support this, Gurudwaras began to at home, prevented them from being hours, before spending the rest of the day hold Amrit Sanchaar ceremonies. Within able to care for their long hair the way in the pub. the 1980s, as education of the faith spread within the communities, masses

“In 1959, I was asked what I learnt? I answered: Exploitation! In this generation, what I have learnt is exploitation through going to clubs, gambling, racing, bingo clubs. This is not our culture. We must teach our children to be better. If our children follow this path, what was the point of us coming here to make a better life?” Piara Singh Purewal

20 21 Empowerment Flourishment Protecting the Dastar (Turban) Education and Recognition in the UK

There were a number of cases from In 1978, Gurinder Singh Mandla was Sikhs were not afraid of the comments 1959 to the early ‘80s where Sikhs refused entry into a school, as his desire made by fascists and racists. Many were fighting for their right to wear to wear a Dastar was seen to be against continued to face prejudice on a the Dastar (turban) within everyday the school dress code. daily basis, whilst keeping their Sikh life. Two of these cases occurred in the identity. Their sacrifices and courage Birmingham and Black Country area. Initially the case was lost both in has allowed Sikhs to form an identity court and in appeals. After which, the as a unique community, outside of the In Wolverhampton, in August 1967, community took the matter to the House category of ‘Indian’, in British society. Tarsem Singh Sandhu, a bus driver, was of Lords. They created educational sacked for violating the company dress literature, and marched through Hyde Decades later, a Sikh man (Rt. Hon. Paul Above: 1974-75 Dental School Final Year Students code when he wore a Dastar to work. Park to deliver a letter to, then Prime Uppal MP) was appointed to the same University of Newcastle upon Tyne Minister, Margaret Thatcher. constituency that Enoch Powell served, The case resulted in protest marches by when he made the ‘Rivers of Blood’ local Sikhs and petitions from Punjab. It Eventually, the House of Lords agreed speech. This reflects how much the Sikh was only after one Sikh made threats to to class Sikhs as an ethnic minority and community has flourished, despite the his own life, that the Transport Authority protect their rights. hurdles they confronted. decided to allow turbans for Sikh drivers. This was a landmark case for Sikhs and I am very proud of parents ... Despite all Later, in 1983, the Mandla vs. Lee case minorities in the UK. the disadvantages - if there is one thing secured the rights of the Sikhs under the Sikhs should be proud of, it is their girls.” Below: Sikhs gathered in Hyde Park for the 1982 Turban ‘Race Relations Act (1976)’. protest demonstration - Mandla Vs. Lee case Surinder Singh Bakshi Above: 1972 Kirpal Singh Tahim, University of Birmingham, Electrical Engineering Graduation

Above: 2014, Charn Kaur Gill graduating from Above: 2017 Sewa Singh Mandla with his OBE, after the University of Birmingham investiture ceremony at Buckingham Palace

22 23 Timeline of Gurudwaras 1974 | Wellington Road ‘86 | Newhampton Road East 1974 Gurdwara Guru Nanak 1986 Ramgharia Sabha in Birmingham and the Black Country Singh Sabha, Dudley Wolverhampton

1972 | Graham Street 1984 | Well Lane 1972 Ramgharia Gurdwara 1984 Guru Nanak Gurdwara Wolverhampton

1971 | Waverly Road c.1981 | Arthur Street 1971 Ramgharia Sikh Temple 1981 Guru Nanak Gurdwara (Small Heath) Bilston

1970 | Lea Road 1981 | Waterloo Road 1970 Guru Nanak Gurdwara 1981 Gurdwara Nanaksar Temple Wolverhampton Smethwick

1970 | Moseley Road 1981 | Mander Street 1998 | Park Road 1970 Guru Nanak Bhat Singh 1981 Nanaksar Thath Isher Darbar 1998 Singh Sabha Akaal Darbar Sabha Wolverhampton

“I think we’re all Sikhs, as we’re all c.1970 | Union Row 1979 | High Street 1995 | Britannia Street 1970 Shri Guru Ravidass Bhawan 1979 Gurdwara Guru Har Rai Sahib 1995 Gurdwara Guru Hargobind learning. We have to understand, West Bromwich Sahib Ji we have been given a universal 1969 | Duncan Street c.1979 | Rookery Road 1994 | St Pauls Road 1969 Guru Nanak Sikh Temple 1979 Gurdwara Bebe Nanaki Ji 1994 Gurdwara Baba Sang message. It is a journey to learn.” Wolverhampton Smethwick c.1967 | Wheeler Street c.1979 | Edward Street 1993 | Soho Hill Gursevak Singh Shergill 1967 Sri Dasmesh Sikh Temple 1979 Guru Nanak Sikh Temple 1993 Gurudwara Baba Ke West Bromwich

1966 | Cannock Road 1978 | Somerset Road c.1990 | Stratford Road 2016 | Cherry Orchard Road 1966 Guru Nanak Satsang 1978 Singh Sabha Gurudwara Sikh 1990 Guru Nanak Gurdwara 2016 Gurdwara Pita Kalu Sahib Gurdwara, Wolverhampton Temple (Sparkhill)

1963 | West Bromwich Street 1977 | Soho Road c.1990 | Holyhead Road 2014 | Londonderry Lane 1963 Guru Nanak Gurdwara 1977 Guru Nanak Nishkam 1990 Baba Deep Singh Shaheed 2014 Gurudwara Akal Bunga Sahib Walsall Sewak Jatha (Birmingham) Gurdwara Smethwick

1962 | Dudley Road 1976 | Walsall Road c.1987 | Upper Villiers Street 2011 | Rollingmill Street 1962 Shri Guru Ravidass Temple 1976 Guru Nanak Sikh Gurdwara 1987 Guru Teg Bahadur Gurdwara 2011 Darbar Sri Guru Granth Wolverhampton Wolverhampton Sahib Ji, Walsall

1961 | High St, Smethwick 1976-79 | Wellington Street 1987 | Park Road 2010 | Vicarage Road 1961 Guru Nanak Gurdwara 1976 Nanaksar Gurdwara 1987 Gurdwara Singh Sabha Akaal 2010 Gurdwara Sachkhand Isher Smethwick Walsall Darbar Darbar Temple, West Brom

c.1939-45 | Belgrave Road 1956 | Mary Street c.1975 | Westbury Street 1987| Birmingham Road 2009 | Rothesay Gardens 1939 Makeshift Gurudwara set up 1956 Guru Gobind Singh Gurdwara 1975 Ramgharia Board Sikh Temple 1987 Gurdwara Amrit Parchar 2009 Guru Ka Niwas by Sant Singh Pardesi Wolverhampton Dharmik Diwan, Oldbury Wolverhampton

1940 1960 1980 2000 2020

Spirituality & Worship Sikhs believe in One Universal God. Their life mission The Gurudwara acts as the hub for the Sikh When Gurudwaras were formed, they served the Langar Sewa, and Zero Hunger with Langar, who both is to pray to God and serve his creation, whilst being community where children and adults are educated community by providing a space to preseve and take the Sikh practice of serving a free meal, and active and honest contributors within society. in the Punjabi language, reading spiritual scriptures, protect, spiritual and cultural practices. They were offer it to those in need, in the UK and abroad. and Sikh history. This education helps students inwardly looking at how to maintain unity within Within the Sikh community, worship occurs both Other endeavours into sectors such as: aid work, the excel spiritually and engage with their faith, as the community and help raise the next generation of in private and in congregational format. Sikhs have media, education and the public sphere have all well as supporting with Punjabi & Sikh Studies Sikhs. daily morning and evening prayers. All Sikh prayers, developed as part of the Sikh ethos and values. Their qualifications. This guidance is given to encourage end with a plea for “Sarbat Da Bhalla”, the welfare of Since forming, they have gone on to inspire outreach inspiration arose from the congregation engaging in children to engage with their faith and heritage, and all creation. and community endeavours. These include Midland and learning from Gurudwara life and practices. build strong support networks in the community.

24 25 26 27 The Sikh Home Family Life

Gursharan Kaur Virdee came to England “My husband, where he worked, would with her family, following her husband have a bath before leaving each day. He who had arrived here for work. She said, “Those who want to bathe a lot, go lost her husband a few years later and out and bathe in the public baths.” I said, attempted to return to India. However “No, I don’t want to bathe outside!” this relocation had a detrimental The Sikh Home - Early Migrants Re-defining Roles effect on her children’s education, They fill a tub with water and soap and so she returned to the UK, and lived everything - and everyone bathes - no! Sukhwinder Singh Panesar arrived in explained: “[in] those days, it was hard. with her uncle and brother-in-law in - I didn’t like that. So whenever he went the UK in 1969, at the age of 14. On It was hard in the sense that, you know Birmingham. somewhere, I would very quickly fill up arrival he was assessed in ‘reception when I was in college – although you the kettle again, and again, and bathe school’ before joining a mainstream were in college, your mind was at home For Gursharan, her children were her the children. I’d also bathe myself.” school in Birmingham. For many years or thinking about... what we going to priority. She stated, “In the evening, I it was just him and his dad living in cook tonight? That was always at the would stay up late, sitting with them, She goes on to describe the challenge Handsworth, Birmingham. back of your mind. What we going to while they were with food, as some have tonight? studying. And in the of us Sikhs had a morning, no matter if vegetarian diet to Secondly we had to do our own laundry. I was ill, I would get maintain. You know we had to wash our own up and take them to turbans, our own everything. We couldn’t school. This was my “One week they take our [turban] to the laundry, so we responsibility… to would write your had to wash them at home; and obviously educate them.” Her order and then next wherever we were renting there were, four children have week they would you know – restrictions - that you cannot grown to be educated drop it off. “Your wash your clothes such and such days professionals, with order has arrived”... - and then there was a problem with the a minimum of a You wouldn’t get hot water. You know, you can only have master’s degree each. many greens either... 30 mins water, but then you have to put a then it was only... coin in the meter for hot water. As a homemaker, When it was the she describes the season – in the Yes, every house we lived in was rented struggles of living in summer you’d get a For Sukhwinder, the adjustment to the accommodation - they set their own England in the 60s little bit, otherwise new climate was the hardest, he explains: standards. This is what you have to do.... and 70s. no. This is how it “When I came to England, I didn’t like it... sometimes we would last about a month was.... now you can get anything from because it was snowing and I had never in that place and take what they call The first challenge was bathing. Public around the world – whatever you want. seen snow before and it was so much “bori bistera” to somewhere else – we baths were extremely common in In those days, these were the difficulties. snow and very, very cold. I said to my managed to find accommodation regular England, with most British washing If nothing else, we would do thurka to dad, “I just want to go back to India. I I mean. As I say, don’t think we left any themselves with a wet cloth. For Sikhs, (spice up) the beans, if there was no other want to go home.”” house in Handsworth where we hadn’t having arrived from a country where they vegetable (sabji) we could get. Well, it has been. But we were in the Handsworth would bathe in flowing water every day, happened... But there has been a change As males living alone, there was more area. Always in the Handsworth area, so this was a challenge. in [The British] and there has been a responsibility for them to take care of we didn’t actually move out. But it was change in us.” the home and cook for themselves. He nice.”

28 29 Sikh Women Sikh Women Overcoming Male Pride What a difference a few decades make!

Avtar Singh Johal arrived from India everything. She picks the children up Maninder Kaur Matharu was raised in old education came in useful. I did my with his older brother and later, his wife from school. I’ll just start work.” Chandigarh, India. She joined a migrant RSA in bilingual and interpreting. Then, I and sister-in-law joined them. living in England with his family in was a bilingual teacher for 20 years. My practice was, if you want to work, I 1971, after getting married at the age In those days, I’m talking about the ‘70s don’t have any issues with it. There was of 18. Rajinder Kaur Bakshi was born in - and this is about culture not faith - your a laundrette nearby, and she started Tanzania. wife and your sister would not be put to work there. My brother didn’t approve. He I came to She came to work. I’m not talking about housework. verbalised his thoughts with other men in England England by I’m talking about outside work... They the community saying that Avtar is doing with hopes herself to attend considered women working outside as things incorrectly. and dreams, University in slavery... The men would go out to work, aspiring the early 1960s, and the women would stay at home He said, “if you are not able to make ends to become as an overseas raising the families... meet”... I interrupted and said “we live something student. Later togther, we are all doing well together, successful. in life, she got Women would get together within the both of our wives are helping. Meeto says I was married and homes, and that was their socialising. she doesn’t want to work, because you disheartened the couple travelled the world, before Their entertainment was going to the don’t let her.” because I could not use my education, settling in the UK. On arrival, her park, like Smethwick Victoria Park... and was told to sew coats in a factory. I husband was appointed the first Sikh When women did begin to work, men One Sunday evening, six respected felt like I had no-one I could share my (and Indian), Chief Medical Officer in did not approve of it. I can share my own members of the community showed up feelings with. Factory life was not for me. Birmingham. family story: at my house. I welcomed them. They blatantly insulted me: “if you need After two years, my father-in-law told me When I arrived to study, it was a big My children were growing up, and my money we will give you money, but stop to stop working, and care for the family. challenge. I saw no other Sikh girls. wife Manjeet said, “What am I doing Manjeet from working.” I called my wife There was lots to do at home. Things There were only men around. I lived in all day? Sister-in-law (Meeto), does into the room. They spoke and told my had to be done by hand. We didn’t have student accomodation - it was like a bed wife to stop working as it was “bezti” fridges or washing machines. and breakfast, they called it “Digs”. It’s (disgrace). different for students now. Their parents I wanted my children to be well are here as well. I just came here to study She said, “I am working hard. It’s of no educated. Every parent has that thought and went back. That was it. disgrace... [Meeto] is home to take care of - Whatever we didn’t do in our lives, our the children. I sit at home twiddling my children can do. People asked why I wasn’t married, but thumbs while my husband and you go to I expected to work. My parents were work, it’s not seen as bad. I’m a human... Years later, my children and husband very broad minded. My dad didn’t mind. This is nothing shameful. I’m going to asked: “Mum what are you going to do That’s why I became a girls guide, and a work! Wait ten years and more women sitting at home?... You should use your Queen’s Guard when I was young. will be also be working.” education.” I was really scared when I went back to college for the first time. I married late because I wanted to study, Years later, she met one of these men They tested me rigorously, I couldn’t and I worked as a teacher. I stopped (Jarnail Singh), and shared, “I saw believe that I got a distinction. My when the children came - to raise them. your wife leaving work today. Do you husband joked, “they just gave it to Whatever I did, I always reached the remember what I said that day. Look now, you”. They said, “The housework won’t highest point. Once I married we even your wife is working too.” That was the end anyway. So just go.” So I enrolled in climbed Mount Kilimanjaro. We were day that he realised he was in the wrong. Handsworth College. Got my GCSE’s - that both adventurous.

30 31 Holding onto Values Holding onto Values Story of a 1st Generation Sikh Where are we going?

Preet Kaur Gill grew up with her father where you had to wear a skirt with knee Bhai Sahib, Bhai (Dr.) Mohinder Singh About 30 million people are on the move who acted as the longest standing high socks, and unlike now there were no OBE KSG, arrived in the UK in 1962; in the 21st century now. Some migrants, head of the Guru Nanak Gurudwara, exceptions for faith based reasons. There after being born in Uganda, a British some refugees, this, that and the other. Smethwick. She describes growing up was everyday discrimination and name colony, and living in independent How can we deal with them? Everyone is in the 70s and calling. It was a lonely experience for me African states. As trying to figure out 80s, with an at the time. part of a varied what to do. extended family, career, he has as an exciting and No matter what, I’ve always stayed worked extensively There is a concept, busy experience. connected with the values of my faith. on developing where God Almighty She faced I think Gurbani (scripture) is important. relationships with says, “My child, go! challenges when It is important in the way I raise my other interfaith You are a soverign. practicing her children. We have Sukhmani Sahib (a leaders, and You have infinite faith at school resulting in bullying prayer for peace) constantly playing in promoting multi- potential to do good from students. Within her life she was our home. I also pray with my daughters faith, values-led and evil. But, my given the chance to study away from before bed. It is important to me that I education. child, all this creation home, and progress in the public sector. pass on the same values that I was given. is at your service.” She has become the first Sikh woman “I’m 78 now and I was Imagine, everything MP in the UK, while being rooted in her I am grateful that they get to go to a reflecting: where do I is at the service of cultural and spiritual values. Sikh school. I can see that they are being come from? Where do human beings. taught all the things that I learnt from I end up? Where do I The one lesson I always remember my my grandparents. The way that they talk go from here? There are 7.3 billion dad teaching me was, “If you are here about values, with clarity, makes me people on this Earth. in this world, and God gave you this life, proud. My Guru explicitly No two people are make sure you make it a better place to informed me, that carbon copies. This be.” That is the same lesson that I teach Everything I do has some element of my soul has been is natural diversity. my children now. For me, being a Sikh Sikhi in it. Whether I identify it as Sikhi travelling. We are all We must be humbly and being a woman are both important or not, the values are universal to me. spiritual travellers, and we are migrants proud, that we are unique. Each person elements, but I think being a mother You can follow any path, but I was born a on this planet. So we must think hard. has to navigate through life, and get hold completed me. Sikh and I try to be a good Sikh. What have we been able to achieve? of toolkits, to navigate in a good way; so that we can get back to where we’ve I took Amrit when I was 11. I was We are informed that we have to travel come from. raised around the Gurudwara and by on this ocean, and there are tempests my grandparents. They would share and storms. You have to have a compass, Where did we come from? God. Where are many stories and encourage us to speak draft a route plan, and have some toolkits we going? To God. Why are we here? God Punjabi. My dad felt strongly about to navigate. loves drama. He wants us to come home, his language and identity, that was otherwise there is a transmigration of the prevalent in the way we were raised. He Similarly, when navigating this life, we soul. would sit us together to read our evening have to have values. How do we have prayers. He also created opportunities for a moral compass? How do we orient This story is very important. Be informed, us to serve the community. ourselves in this life? There are pitfalls - don’t be followers. You have the choice many. It is very important to know where and you have the teachings - all faiths, I was Amritdhari for two years. In the you are going. If you don’t know, you are at the core will tell you of values and Above: Daljit Singh Shergill (Preet’s father) engaging 1980s, it was difficult. I went to a school with the local community out of context. virtues.

32 33 Building the Future: What makes successful migration? Forgiving pful Ins Life-enriching Values Hel piri ng From a Sikh Dharam perspective, we long to reconnect with our Creator; d K by living in God’s will and striving to become te A in it ctivis d m t good human beings. om C Therefore successful er P te - Art and Design a migration involves retaining n rt – E ti lu spo ntr e o an ep n our values and virtues. At V Tr re t e - n is l eu ai r our core, no matter what our W et - R Father En faith is, we maintain a sense - g R in of compassion, love and H e ild e C - h ri o goodness. C n P s M g u e h r d c o i a i t a l e v h g t r n a e d n e Then through our various o e h Ch r ik r o v S S is t t ti M h e a u roles, we embody these values r n r c a s D o i t o l n p n p b u in our daily lives and actions. p e l i u r a f s u a u a t P t B S p i c - - r u t l d i passi d u n m on a p o d r n a S C u r h i o n t i i i G g D t s e r D

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34 35 Lessons to be Learned Experiences, Knowledge and Inspiration

“Do good for your community and be helpful to “Share your experiences and knowledge with everyone. It is so rewarding when you are doing others. Help everyone and bring everyone to the something for others, not just yourself... That is same platform. Do something for the community. what I would like them to do.” Lead by example.” Tarsem Kaur Sahdra Jarnail Singh Bhinder

“If you are a Sikh, be a proud Sikh. Be confident in yourself. If you are confident in yourself - be “I want our young Sikh generation to move into confident in your education, you can achieve politics, and understand politics... Once we are everything in your life.” there, then we can help everyone.” Dr Jaswant Singh Sohal Gurmail Kaur

“Success won’t be given on a plate, you have “Protect the hard work that we did. Behave wisely to work hard and enjoy what you do.... Human and protect our reputation.” beings are naturally prejudiced. If you are not Piara Singh Purewal aware of it, you will be caught short.” Dr Sukhdev Singh Gill

“If you understand the message of the Guru (Guru “We need to keep our culture. Our religion, it is very Granth Sahib Ji) then you will benefit and our important to who we are.... We are British, but we are community will benefit from it.” still Sikh, and our values are very, very important.” Santokh Singh Saran Tarlok Singh Bansal

“Hard work is the key to success. Good education and belief in yourself makes you strong. Let your religious “We are moving forward and back. If collectively, values help you make the right decisions and do good on average, we are all moving forward - that is the with your life. Live happily together, create a good purpose of our life.” environment for future generations. Don’t criticise but Manjeet Singh Boparai learn from each others’ mistakes.” Inderjit Singh Rana

“Where you live, believe in the place and be loyal “Teach your children with love, not anger; they and sincere... Look after the older generation. You will learn more. Teach them to respect everyone. are here because of the older generation. Try to Wherever you go, teach your children Punjabi.” learn your mother tongue.” Mota Singh Bikram Singh Bhamra

36 37 “Never shy from your responsibilities. Follow what “Teach children how to live in a family. Teach them the Sikh faith teaches you. Almighty God decided about life; how to live a good life. Our duty is to teach you would be a Sikh, so be a good Sikh. Lead a them while they are young.” disciplined life, follow the guidelines - this will Daljit Kaur Bansal increase the quality of your life.” Sewa Singh Mandla

“In this country, everything is different. “Live within your means. Be satisfied with what you We couldn’t maintain that culture. God have and don’t forget your roots. Don’t compare has created everyone differently, but we yourself to others. Don’t make false promises. are all one, and our children have shown Believe in education for the future.” that, by embracing both cultures.” Daljit Kaur Rana Shivdev Singh Kainth

“I request parents to bring their children to the Gurudwara and engage them in their faith, as “We should learn from our Guru. Don’t depend on much as possible. A home that promotes Sikhi, anyone. Stand on your own two feet. Respect your and children respect their parents - for me, that is elders. Love everyone. You can get anything, if you heaven.” believe in God.” Maninder Kaur Matharu Surinder Singh Nijjar

“It’s important to keep your identity. Yes we are “Be proud of yourself! It should show on your face professionals, but we have been given a purpose in that you are a proud Sikh. The biggest mistake life ... It could be as simple as helping someone cross Sikhs make is to think that the Turban is a the road ... Find your purpose, and give something hinderance. Your turban doesn’t determine your back to society.” future! It didn’t stop me from achieving anything!” Gursevak Singh Shergill Surinder Singh Bakshi

“Be a true Sikh. I don’t mean outwardly - but follow “Have belief in yourself. Push yourself that little the philosophy of the Gurus. Move away from bit more, but be realistic. Progress, but progress in arguments and friction within the community. Guru a sustainable way. It is like a marathon, not a one Gobind Singh Ji gave us 52 points for good living - we shot thing... Getting promoted is easy, but fulfilling should follow these for a positive life.” the role is the hard part.” Surjit Singh Sandhu Kirpal Singh Tahim

“Talk to all people, from all walks of life. They will “Nothing is impossible if you keep your faith. By all have something to contribute, which will enrich doing this, even when we encounter difficulty - no your life and make your life better... I would like matter how hard - in the end we will be content.” people to influence everyone in a better way.” Charanjeet Kaur Gurinder Singh Mandla

38 39 Glossary References

5 Kakars: Spiritual Limbs; Items worn by initiated / practicing Sikhs Allan Warren (Own work) [CC BY-SA 3.0 (http://creativecommons.org/licenses/by-sa/3.0) Aan: Honour or GFDL (http://www.gnu.org/copyleft/fdl.html)], via Wikimedia Commons, Photograph Amrit: Holy water given to an individual who wants to practice the Sikh faith Amrit Sanchaar: Sacred service to initiate into the Sikh faith Ballard, Roger (1990) “Migration and kinship – the differential effect of marriage rules on Bezti: Disgrace; shame the processes of Punjabi migration to Britain” in Clarke, Peace and Vertovek (eds) South Bori Bistera: Belongings; reference to your bed linen and clothes Asians Overseas, Cambridge University Press, p.236 Darbar: Court room; Throne room; worship hall in a Sikh Gurudwara Dastar: Turban Ballard, Roger (1999) “Demography of Britains’ Minorities - Cross Asia Repository” in Dharam: A disciplined way of life, a faith or religion Britian’s Visible Minorities: A Demographic Overview, p.6 Diaspora: The dispersion or spread of any people from their original homeland Ethno-religious: An ethnic group whose members are also unified by a common Bachu, Parminder (1990) “Twice Verses Direct Migrants: East African Sikh Settlers religious background. in Britain” in Volume V. 1989-90 – California Immigrants in World Perspective: The Gatra: cloth sash that holds the Kirpan, across the heart, representing compassion Conference Papers, April 1990, UCLA, p.7 Granthi: Person who is trained to read Guru Granth Sahib Ji Guru: Teacher; prophet; highest authority in the Sikh faith Census Data (2001, 2011) http://webarchive.nationalarchives.gov.uk/20160107072059/ Guru Granth Sahib Ji: 1708 Guruship was handed to the Sikh Scripture, who is now the http://www.ons.gov.uk/ons/rel/census/2011-census/index.html eternal ‘living’ Sikh Guru Guru Gobind Singh Ji: The 10th Guru of the Sikhs Duleep Singh ‘Biography’ [online] Available at: http://www.duleepsingh.com/Biography Guru Nanak Dev Ji: Founder of the Sikh faith [Accessed 05 June 2017] Gurudwara: Sikh place of worship Guruship: The status and appointment of a Guru Guru Gobind Singh Ji (c.1600) Akal Ustat, Dasam Granth, p89 Kanga: Wooden comb for the hair, representing cleanliness of body and mind Kara: Steel wristlet representing the oneness of God and virtuous ethical action Jeffries, Stuart (2014) “Britain’s most racist election: The story of Smethwick, 50 years Kachhera: Undergarment (like shorts) representing the importance of fidelity & chastity on” in The Guardian, p.3 Kaur: Name (reflecting royalty) adopted by females to reflect dignity & wise leadership Kes: Uncut hair, representing the importance of living in God’s will Jeffries, Stuart (2014) “Britain’s most racist election: The story of Smethwick, 50 years Khalsa: The body of individuals who have been initiated into the Sikh faith on” in The Guardian, p.5 Kirpa: Blessing Kirpan: Associated with words ‘Kirpa’ and ‘Aan’; A small curved blade, kept in a sheath, Malcolm X in Smethwick, Express, Getty Images, CC Licence - Rights Managed secured in a gatra (sash); represents responsibility and compassion Langar: Free kitchen; 100% vegetarian food freely available to all Sophia: Sufferagette Princess: Princess Sophia Duleep Singh (2015) [Documentary] 1: Maharaja Ranjit Singh: Ruler of the Sikh Empire BBC Maharani: Queen; Queen Mother Punjab: A region of northern India; Land of the 5 Rivers Tatla, Darshan (2001) “Imagining Punjab: Narratives of Nationhood and Homeland Punjabi: The native language of the Punjab region among the Sikh Diaspora” in Singh et al (eds) Sikh Religion, Culture and Ethnicity, Curzon Sabji: Indian curry Press, pp.161-185 Sarbat Da Bhalla: Prayer for the welfare of all creation Sikh: Learner; individual born into Sikh family; practitioner of a the Sikh faith Victoria and Albert Museum ‘Mahraja Dalip Singh’ [online] Available at: http://www.vam. Sikhi: The practice of the Sikh faith ac.uk/content/articles/m/maharaja-dalip-singh/ [Accessed 5th June 2017] Singh: Name (meaning lion) adopted by male Sikhs to reflect dignity & wise leadership Supplication: The action of asking/begging for something earnestly or humbly Thurka: Form of cooked seasoning that is added to Indian dishes

40 41 Acknowledgements

This project has reached its first Gursevek Singh Shergill Gurnam Singh Phull Guru Gobind Singh Gurudwara milestone, and this would not have Gursharan Kaur Virdee Gurpreet Kaur Hunjan Guru Ka Niwas been possible without the help and Guru Nanak Nishkam Sewak Jatha Gurpreet Kaur Sidhu Guru Nanak Gurudwara, Smethwick support of every person on this list, and Herpreet Kaur Kundi Har-Charan Kaur Takhar Guru Nanak Gurudwara, Birmingham many more before them. Inderjit Singh Rana Harjot Singh Brom Guru Nanak Gurudwara, Walsall As Sikhs, we firstly thank our Universal Jarnail Singh Bhinder Harmeet Singh Sahotay Guru Nanak Gurudwara, Wednesfield Creator. We feel blessed to have this Kirpal Singh Tahim Harshinder Singh Chana Guru Nanak Gurudwara, Wolverhampton opportunity to reconnect with our Maninder Kaur Matharu Harsimran Singh Bansal Guru Nanak Satsang Gurudwara heritage, through stories of our elders. Manjeet Singh Boparai Jagdish Singh Randhawa Guru Nanak Sikh Gurudwara Mota Singh Jasveer Kaur Deogan Guru Tegh Bahadur Gurudwara We also thank Bhai Sahib Bhai (Dr) Narinder Kaur Sidhu Jaydev Singh Sagoo Amrit Parchar Darmik Diwan Mohinder Singh, the visionary Chair of Nishkam Nursery Jeevan Singh Baba Sang Ji the Nishkam Group of Organisations; Paramjit Singh Bahia Jugjeet Singh Bansal Guru Nanak Bhatra Singh Sabha for inspiring this project, and for all the Piara Singh Purewal Jugjeet Singh Ubhi Guru Nanak Singh Sabha leadership, guidance and support given Pritam Singh Sidhu Kirat-Raj Singh Gurudwara Nanaksar to us. Rajinder Kaur Bakshi Mandeep Singh Semhi Gurudwara Singh Sabha, Birmingham We will be forever grateful to our Santokh Singh Saran Manreshpal Singh Rai Sri Guru Hargobind Sahib Jee elders for the sacrifices, decisions Satnam Kaur Rana Naam Kaur Deogan Yaadghar Baba Deep Singh Ji Shaheed and courage they had, to migrate to Sewa Singh Mandla Nripjeet Singh Ubhi Nanaksar Gurudwara, Walsall the UK. Everything we are reaping Shivdev Singh Kenth Prabjot Singh Hunjan Nanaksar Thath Isher Darbar now is a result of their hard work and Sukhwinder Singh Panesar Raghbir Singh Ramgharia Sikh Temple, Graham Street aspirations for us. Surinder Singh Nijjar Santokh Kaur Sohal Ramgharia Sikh Temple, Small Heath Surjit Singh Sandhu Sardool Singh Ramgharia Sabha, Wolverhampton We apologise if we have missed anyone Tarlok Singh Bansal Simran Singh Jheeta Singh Sabha Akaal Darbar from these lists. We also recognise that Tarsem Kaur Sahdra Taljinder Kaur Tanday Sri Dasmesh Sikh Temple we are still at the first phase of the Zero Hunger With Langar Tarandeep Kaur Bansal Sri Guru Ravidass Bhawan project, and many more individuals will Ujjal Kaur Jheeta be joining us throughout the remainder We are extremely grateful to Marg Sat Steering Group of the project. If you would like to get Santokh for providing space, encouragement Project Partners Ajit Singh Ubhi (Contracts Manager) involved please contact us via our and expertise to develop our exhibition. Birmingham City Council Anita Bhalla website or email: [email protected] Volunteers Birmingham Museum Trust Inderdeep Kaur Shambi (Project Lead) Council of Sikh Gurudwara Birmingham Jasbir Singh Uppal Contributors Aman Kaur Dudley Archives and Local History Centre Manjeet Kaur Chandan Avtar Singh Johul Amrit Singh Ubhi Dudley Library Munpreet Kaur (Project Lead) Bikram Singh Bhamra Aonkar Singh Bhamra Library of Birmingham Preet Kaur Gill Charanjeet Kaur Beant Singh Nishkam School Trust Rosie Barker Daljit Kaur Bansal Charan Singh Dhillon Sandwell Community History & Archives Surinder Singh Daljit Kaur Rana Darshan Kaur Sandwell Metropolitan Borough Council Suwinder Bains Dr Darshan Singh Tatla Davinder Singh Bahra Wolverhampton University Dr Jaswant Singh Sohal Daya Singh Chandan Lead Organisation Wolverhampton Art Gallery Dr Sukhdev Singh Gill Dayal Kaur The Nishkam Civic Association aimed Dr Surinder Singh Bakshi Gopal Singh Nahal Gurudwaras to capture the history of our elderly Gurdeep Kaur Lall Gopinder Kaur Sagoo Babe-ke Gurudwara generation, before it became lost to us. Gurinder Singh Mandla Gurdip Singh Soora Bebe Nanaki Gurudwara We are grateful for this opportunity, and Gurmail Kaur Gurinderbir Singh Padham Darbar Sri Guru Granth Sahib Ji the support of everyone involved.

42 43 This project was funded by the Heritage Lottery Fund & generously supported by: Birmingham City Council, Birmingham Museum Trust, Council of Sikh Gurudwara Birmingham, Dudley Archives and Local History Centre, Dudley Library, Library of Birmingham, Nishkam School Trust, Sandwell Community History & Archives, Sandwell Metropolitan Borough Council, Wolverhampton University, Wolverhampton Art Gallery

We are grateful for all the support during this endeavour, without which we could not have captured & shared our heritage.

For more information and to contribute to this project, please visit: www.NishkamHeritageCentre.org #SikhHeritage