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Chapter 1
Sikhs in Burma: An Exemplary Following of Sikhism
Road to Mandalay: The Romance of Burma
There are two romantic poems about Burma:
One by Rudyard Kipling (1889-90), wherein he tries to relive, upon his return to London, his travels in Burma:
By the old Moulmein Pagoda, lookinâ lazy at the sea,
Thereâs a Burma girl a-settinâ, and I know she thinks oâ me;
For the wind is in the palm-trees, and the Temple-bells they say:
Come you back, you British soldier; come you back to Mandalay!
and the second by the exiled Mughal king, Bahadur Shah Zafar who immortalized his death in Burma (1862) through the epitaph he wrote on the prison wall, with a burnt stick:
Kitna hai badnaseeb Zafar, dafan ke liye
do gaz zamin na mili koo-e-yaar mein
This was also the period when Sikhs started to migrate to Burma; a country now renamed âMyanmarâ. Sikh migration to Burma was an important component of global Sikh migration and remained a popular destination for about six decades.
Many Sikhs in India and their relatives and friends from Burma, still talk about the Burma days even if they have returned permanently since a long time back: they flaunt their Burmese connection by affixing âBurma Houseâ nameplate on their homes in many towns in Punjab and even in faraway Bhubaneswar in Orissa. A visit to Burma was very tempting, especially since my wifeâs mother was born and grew up in that country. Whenever my mother-in-law and her sisters had some confidences to share, they would shift to speaking Burmese, even after their return three decades ago. Her house in Chandigarh was named âBurma Cottageâ.
Exemplary Following of Sikhism
We were pleasantly surprised with Sikhism being practiced in Myanmar, erstwhile Burma. Arising from three major exoduses of Indians, the Sikh presence has dwindled. A large number of Gurdwaras and almost all other Sikh institutions have been closed down or taken over by the Government. The highlight of the Sikhs settled in Burma is that they are professing the religion as it should be, in a devout manner, with self and family involvement in running the Gurdwaras. Most of the Sikhs are âkesha-dharisâ â what a contrast to the dismal situation in Punjab! Three Gurdwaras have women âGranthisâ, a unique example of equality of sexes. The Sikhs are well settled and accepted but they feel somewhat cut off from India due to travel restrictions under the Army rule. With the political and economic opening up of the country in recent times, it is hoped that they will have more opportunities to meet their co-religionists from India in the future.
Singhvi Report (2001)
The origin of the Indian community can be traced to the second half of the nineteenth century, with the establishment of the British rule. Indians were extensively used as soldiers, policemen, civil servants, labour and farmers, especially for rice cultivation. Indian moneylenders and traders followed. In the cities of Yangon and Mandalay, Indians were the dominant communities. With the nationalization of land in 1948 and the military takeover in 1962, there was a large scale exodus of Indians. This was in addition to the exodus during World War II with the Japanese invasion. Out of the estimated 25 lakh Indians, about 13 lakhs are Muslims, 8 lakhs Hindus. Sikhs and Christians form 4 lakhs. The total Indian population in Myanmar is estimated to be 2.9 million, of which 2.5 million are Persons of Indian Origin (PIO), 2,000 are Indian citizens, and 4,00,000 are stateless. Regarding the Stateless category, it must be mentioned that all of them are born in Myanmar; they belong to the third or fourth generation. But since they do not have any âdocuments to prove their citizenship under the Burmese citizenship law of 1982â they are deemed to be âstatelessâ. They have no rights either in the land of their origin or in their land of adoption, and neither of the two Governments seemed concerned. In fact, of the Indian diaspora, Myanmar has the largest number of âstatelessâ people.
Authorâs comments: At present the relations between Myanmar and India are cordial and on the upswing. With Myanmar becoming the Chairman of ASEAN, the country is now more open to foreign investment. With the latest elections and opening of the economy, avenues for new business cooperation are being looked at. With so many businessmen travelling to Myanmar to take advantage of the changed business climate, the country is running short of good hotel accommodation. The future seems bright.
Indian Migration
Indian migration followed annexation of Burma by the British. Tamil farmers and labourers, followed by the Chettiar business community, were the early immigrants. But soon Indians from all over the country and from all kinds of backgrounds, skills and professions, started to migrate. In 1931 (Overseas Indians: The Global Family by Shuba Singh,1 2005), the Indian population was 7 per cent of the total population, but it was over 56 per cent in Rangoon (now Yangon) and other urban centres. This was a guaranteed recipe for disaster at some future date.
Indian-Sikh Exoduses
As mentioned in the introductory chapter, there were three major exoduses:
The first exodus was in early 1940s when the Japanese occupied Burma during World War II. Though unlike the Partition of India in 1947, which witnessed the carnage of lakhs of Hindus, Sikhs and Muslims in the communal frenzy, the exodus of the Indians from Myanmar remained more or less peaceful. With the onset of World War II, began the exodus of Indians including the Sikhs, ahead of the Japanese troops. Many trekked back under very difficult conditions and some of them died trying to reach the north-east of India. The actual exodus started when bridges were destroyed and sea routes were closed. However, many Indians were targetted by tribal looters in the dense teak jungles. The then British Government would not allow any cholera patients to enter the country and this created real hardships. Historian Hugh Tinker called this the âForgotten Long Marchâ.
On the other hand, post partition of Punjab in 1947, some Sikhs migrated to Burma. The second exodus was post-Independence of Burma in 1948 â anti-Indian feelings had started simmering even prior to Independence. Despite the underlying hostility, the vast majority of Indians was willing to ride out the opposition by locals and opted to stay put.
The third exodus was soon after the military coup of 1962. The Government decided to follow what came to be known as âBurmese way to Socialismâ whereby most businesses, including retail trade, were nationalized. One Sikh described how when one morning he went to open his shop, the Police were already there to tell him it now belonged to the Government. If he so wished, the Government could consider giving him a job in the running of his own shop. This was a big blow for the Indians. Such was the trauma that a vast majority left for India. Interestingly, some of the bigger businessmen moved to other countries, especially Thailand, and some to Singapore and Malaysia, to set up businesses there. There were further problems in store concerning citizenship, residence permits, Government jobs, and admission for young Indians into universities, especially in professional courses.
Sikh Migration
Sikh migration to Burma started in the nineteenth century with the British Indian Army. There were three Anglo-Burmese wars: First 1824-6; second 1852-3 and third 1885-6. Sikh soldiers took part in small numbers in the second war and in large numbers in the third war. Following the third war, Burma became a province of British India and thereafter became a separate colony in 1937.
The 1931 Census listed a total of 10,761 Sikhs in Burma with many more coming in subsequently until the war. Migrating to Burma in earlier times felt just as if settling in another province of India. The Namdhari Guru, Baba Ram Singh, because of his spearheading a resistance movement against cow slaughter, was exiled to Burma first to Rangoon and then to Mandalay. Since his followers started visiting him from India, the British got a bit concerned and moved him to the more isolated sea resort of Mergui on the Southeast coast, where he eventually died. It has to be noted that the non-violence movement originated with the âNamdharisâ (sometimes also referred to as âKukasâ) much before the concept was popularized by Mahatma Gandhi.
Sikh presence and enthusiasm of earlier times can be gauged from the fact that in the early 1950s there were 136 Sikh Gurdwaras, 11 Khalsa High Schools, 1 Middle School, 5 Libraries, 1 Girls School, 2 Ashrams and 1 independent Langar Hall. The Sikhs were spread out throughout the country and were well organized with an umbrella organization called âKhalsa Diwan â Burmaâ. Besides Police and Army (extensive presence as indicated by Gurdwaras in 22 Military establishments), Sikhs were well represented as engineers, doctors, contractors, businessmen and of course farmers and dairying. Post the three exoduses, the numbers have dwindled.
The Present Sikh Scene
We had the opportunity to visit the Sikh Sangat and Gurdwaras in Yangon, Myitykyina, Mandalay, and Taunggyi.
As an indication of the shrinking numbers, only 48 Gurdwaras exist, one-third of which are non-operative and some have just one or two families living and managing the place. In a couple of instances two Gurdwaras located near each other are being looked after by a single Granthi. All Gurdwaras in Military establishments and the various Sikh institutions such as Khalsa Schools, have been taken over by the Government. In some locales where Gurdwaras are unattended and kept locked, the âSangatâ from nearby areas makes an effort to visit at least once a year to re-clothe the âNishan Sahibâ, thereby establishing the continuing Sikh ownership. It is helpful that many Gurdwaras have some property attached to it, thus providing rental income which comes in handy for the upkeep of the premises. There is a free dispensary still being run in the rooms attached to the Yangon Gurdwara.
Currently the major presence of Sikhs is in Yangon, Mandalay, Taunggyi, Pyawbwe, Mogoke, Lashio, Maymayo, and Myitykyina. The present Sikh population is estimated at 4,000-6,000. I would suggest 5,000 as a more realistic number. According to one scholar, there are about 6,000-7,000 turbaned Sikhs in Myanmar with another 1,000 non-Keshadhari Sikhs and Arya Samajists who attend Gurdwaras. They are into small and medium trading, especially motor parts, tyres, dairying, butter and ghee manufacture, import-export business, and some factories. There is one small sugar mill owner where sugar is made from bought out molasses. It is remarkable that they have been able to rebuild the business having been totally nationalized in the early 1960s. There are now only a few Sikhs who carry out agriculture and dairy farming.
As described earlier, post the 1962 coup, Indians and Sikhs became almost economic refugees and had to rebuild their lives afresh. Those who could leave, returned to India or moved to neighbouring countries. Others who stayed back did so because for them the option of going back was not attractive enough. Post take-over by the Army junta, foreigners were not allowed to study medicine or engineering, unless citizenship was acquired, which was not easy. Some immigrants are still stateless but many have acquired citizenship or have obtained resident permits.
The younger generation in some cases is able to pursue higher studies and professional courses. Because of financial limitations their exposure abroad is limited and many of them do not have proficiency in English and computers. How local adaptation to different professions has taken place can be seen from a chance encounter with a Sikh who was involved in âgold panningâ in the river Myitson north from Myitykyina.
All Sikhs are fluent in Burmese and Punjabi languages, speaking the former outside the house and the latter at home and with other compatriots. Proficiency in English language is rather limited. Gurdwaras promote Punjabi learning and âGurmat parcharâ. Marrying local women is not uncommon â the wife invariably becomes a Sikh, bringing up the children in the Sikh tradition. It is interesting to note that facial features of many of the Sikhs have somewhat of an oriental cast. Most of the Sikh men wear âlongyiâ (similar to Indian lungi), which is the popular attire of the Burmese. The Sikh women also wear the traditional âlongyiâ, the Burmese dress â Punjabi salwar-kameez being worn only on special occasions or sometimes on visit to the Gurdwara. The overall feeling one gets is of the community having comfortably adapted the local language, dress, food, etc., and yet maintaining its Sikh identity in full measure. Marriages are still celebrated in true Punjabi lavish style. We came across an invite to one nuptial where the baraat had travelled to another town by special coach attached to a train, with subsequent celebrations lasting a couple of days at the brideâs town.
An incident worth narrating relates to the large scale protests of 2007 (also termed as âThe Saffron Revolutionâ) initially by students and women, followed by the monks who are highly revered in Burma. One of the monksâ processions in Yangon was led by a turbaned Sikh businessman activist, Surinder Karkar Singh â U. Pancha (his Burmese name â most immigrants have both Sikh and local names). A clip about the procession can be seen at www.youtube.com/watch?v=1R4px2EbNeE. He had to subsequently leave the country because of safety concerns. This is another example of how well the Sikh community is integrated in Burma.
Another example is that of Zora Singh (Rangoon) who was recognized for his courageous struggle for Burmaâs independence and awarded the title of National Glory level II by the Burma Socialist Programme Party (BSPP) Government.
Of late, as the economy is opening up, some new immigrant Sikh professionals and entrepreneurs from neighbouring countries are beginning to set up new businesses. About 10 Sikh companies from Singapore, Thailand and India started operating in Rangoon in the 1990s. Another Sikh who returned to India after the 1964 nationalization resumed import and export business in Burma in 1992. There are a few Burmese-Sikhs studying and working legally in Singapore, United Kingdom, Australia and USA. More youths seem to have plans to migrate to other countries for better employment or higher education. The future is certainly attractive as the latest developments auger well. The community needs support from Sikhs in India through supply of religious books, âgutkasâ, âkarasâ, âkirpansâ, and magazines (in Punjabi) and even turbans. Some support from India would go a long way.
Gurdwaras
The British supported and encouraged Sikhs to build Gurdwaras for which land was generously allotted. The main Sikh Gurdwara in Yangon has a marble plaque detailing allotment of premises, the foundation being laid by Capt. H. Parkin, Deputy Inspector-General, Military Police, Burma on 23 October 1897 â details are given in Appendix 1.
According to the Sikh Diwan of Burmaâs Annual Report of January 19522-December 1953, there were a total of 136 Gurdwaras, 13 Khalsa Schools and Sikh Institutions such as ashrams, libraries, langar halls and dispensaries spread all over the country. Wherever there was a Gurdwara in a Military establishment, there would invariably be another Gurdwara in the nearby town suggesting that many Sikh businesses were connected with servicing the Army requirements. There were also Gurdwaras in mining areas (Namtu and Mawchi Mine â tin, lead and wolfram, and Mogoke â rubies), Dockyard (Dalla), Oilfields and Refineries (Chauk, Yenan Chaung, Magwe, and Minbu) indicating the involvement of Sikhs in a multitude of professions and their presence all across the country. As mentioned earlier, all the Gurdwaras in the Military Cantonments and all the Sikh Institutions have been taken over by the Government.
Some Important Personalities
- Naik Nand Singh, a Sikh soldier who personally received a Victoria Cross from Lord Mountbatten in 1944 for his bravery and heroism against the Japanese in Burma during World War II.
- Balwant Singh, a Commissioner of Pegu Division who was rewarded âThiri Pyanchiâ for his outstanding public service.
- Zora Singh (Rangoon) was recognized ...
