ARCHIVED FORUM: Gurdwara Tapoban Sahib
Sikhi in Assam becoming extinct
Posted by : Kulbir Singh
Date: 7/12/2004 12:51 pm
It is imperative that SGPC and other important Panthik organizations do something about this. Please read this.
Daas,
Kulbir Singh
By Indu Kaur -- I would like to bring to your notice a community that is
staunchly Sikh by religion but on the verge of losing its identity due to
challenges it has been facing both socially and economically.
India is a vast country and so are the problems of its citizens. Some of the
communities have been able to place their grievances before the country and
the Government in a proper manner and have been able to get reprisal. But at
the same time there are certain groups and communities that are so small in
size their presence and existence have gone almost unnoticed. The Assamese
Sikh Community of Assam is one such community.
They have lived in the northeastern state for more than two centuries, yet
their existence has been ignored by every successive Government.
The following is a brief history of how the Assamese Sikhs came into
existence, and about their present status.
The History:
Although it is very difficult to locate the exact year in which the State of
Assam came into contact with Sikhism, it has been held by B.P.L.Bedi in his
work "Guru Baba Nanak" that Guru Nanak came to Assam in the first decade of
the 16th century A.D. and visited the Kamakhya temple.
With his religion, being a proselytizing one, it was but natural that he had
footed through the dense forest tracts of Assam and met various tribes in
the course of his journey. Guru Nanak must have diffused his message - the
message of love and unity and gospel of universal tolerance - amongst the
populace.
After Guru Nanak, the ninth Guru, Tegh Bahadur, was the next to come to
Assam. He came along with the Mughal forces commanded by the General Raja
Ram Singh in 1670, sent by Emperor Aurangjeb to launch a full scale invasion
of Assam to avenge an earlier defeat at the hands of Assamese. General Ram
Singh may have believed that the presence of a Guru in the Mughal ranks
might serve as a moral booster to them in their fight against the Assamese.
Guru Tegh Bahadur and Ram Singh reached Rangamati and then came to Dhubri
where the first gurudwara was established by the Mughal soldiers as a
memorial of the Guru's maiden visit to the land.
The Sikhs however began to settle permanently only after the battle of
Hadirachaki. The Ahom ruler, Chandra Kanta Singha, built up defenses at
Hadirachaki with armies under the command of the Sikh general Chaaitanya
Singh, the Ahom general Charu, the Muslim general Mirdaulla and the Assamese
general Krishnaram.
It is said that the Punjan ruler Maharaja Ranjit Singh dispatched Chaitanya
Singh to Assam in command of 500 soldiers to render military help to Chandra
Kanta Singha. General Chaitanya, along with his army, fought gallantly
against the Burmese in a pitched engagement at Hadirachaki, and laid down
his life for the cause of Assam. Chaitanya, on the eve of the battle said to
the Ahom King, "Moharaj, I shall lay down my life along with my army for
upholding your cause." This poignant saga has been clearly mentioned in the
monumental novel 'Monomati' written by Rajani Kanta Bordoloi, a leading
novelist of repute.
True to his words Chaitanya kept his promise. Assam remembers him with
gratitude and honor even to this day.
Following the decade at Hadirachaki and the loss of her dear husband in the
thick of battle, Chaitanya's widowed consort, accompanied by the remainder
of the Sikh forces, proceeded upstream by the Brahmaputra and via
Kajalimukh, passed through the Kapili river and the Titiamari Khuti, and
encamped at Chaparmukh in the Nawgaon district. They carried with them a few
copies of religious scriptures, two cannons and a number of swords
(Kirpans). These articles have since been carefully preserved in the
Gurudwara Mataji, Chaparmukh Singh Gaon, Nowgaon (Assam). Gurudwara Mataji
is the second historical Gurudwara in Assam.
The Sikhs first settled at Chaparmukh and later on they moved to Barkola,
Hatipara, Lanka (all in Nowgaon district of Assam). The largest numbers of
Assamese Sikh families (about 150 families) now live at Borkola. It is
popularly believed that the first Sikh Sardar who came to Borkola to reside
was Sardar Ram Singh. The Population of Assamese Sikhs in the State is at
present about 5000.
It would not be out of place to mention here that under the auspices of the
Assamese Sikh Association, and able leadership of Dhyan Singh, President of
the Association, the work of renovation of Gurudwara Mataji has been taken
up with kind donations from gurpremi sadh sangat.
The occasion of Guru Tegh Bahadur's visit Assam is celebrated every year at
this historical Shrine.
The companions whom Chaitanya had left behind subsequently married Assamese
women and fused with Assamese life and culture. The process of assimilation
was so decisive; they embraced their land of occupation as their homeland.
They played a significant role in their efforts to defend and serve the
cause of the State at various levels from time to time.
Although the Assamese Sikhs have their own gurudwaras, they have been
maintaining fraternal cohesion and amity with the people of other religious
persuasions in their neighborhoods. Their participation in all Assamese
festivals and institutions like Bihu (the most important and popular
festivals in Assam, signaling the harvest and marking the advent of spring
and autumn), the birth and death anniversaries of Shankar Dev and Madhav
Dev, Rang Utsav, weddings and other festivals speak eloquently of their
integrated life with the mainstream of the Assamese people.
The present status of the Assamese Sikhs has been described well in the
following article: "Sikhs who enjoy doing bihu, not bhangra" By Parbina
Rashid
Who says one has to know Punjabi or bhangra to be called a Sikh? Here is
this community in Assam, which enjoys doing Bihu, has no knowledge of
Punjabi language or culture yet follows Sikh teachings with rigidity, which
is no way less than the Sikhs in Punjab. Displaced from their place of
origin centuries ago, this community of Assamese Sikhs living in a remote
area of Nowgoan district are often dubbed and ridiculed by their
counterparts here as "second-class Sikhs."
A whopping number of about 10,000 Assamese Sikhs are mainly concentrated in
Nowgaon district. Their turbans may not go well with their Mongoloid
features and sparse beards, and may even fetch belittling remarks from other
Sikhs, yet they remain a proud race. "Our forefathers came to Assam
centuries ago to rescue the Assamese people from foreign invasion and that
makes us feel proud. As far as our religion is concerned, we have been
following it with utmost devotion," says one of the Assamese Sikhs. Ask any
of the families in Borkola and you are likely to hear this line over and
over again: "when Giani Zail Singh visited Borkola in 1975, he was surprised
at the way we are following the Guru Granth Sahib."
And these Sikhs don't feel nostalgic about being away from Punjab, its
culture and its people. "We are Assamese who are following the Sikh
religion. We have adopted this place as our own, as we have been living here
for generations."
So let not appearances throw you off gear as you enter the house of one of
these families. You are not likely to be greeted with a glass of water or
soft drink but with a sarai containing betel nut and paan - the traditional
offering made by the Assamese. Even the lady of the house looks like just
any other Assamese married women - adorned with sindoor and clad in mekhla -
chaddar, the traditional Assamese dress - till your eyes rest on the tiny
Kirpan tucked under the chaddar.
Then come the male folk and you heave a sigh of relief - some similarities
at last - the turban and the beard (though sparse) is there. But even with
them you will not be able to strike a conversation in Punjabi. And what is
more, their names also have an Assamese accent to it.
As you take a peep into their customs, you realize that they have not only
assimilated themselves into the Assamese society to a large extent but have
also remained loyal to their religion. They celebrate both Mag Bihu and
Lohri, which fall on the same day - January 13. With equal enthusiasm they
celebrate both Gurpurab and Shankar Dev's tithi as well as participate in
Bohag Bihu and Durga Puja, the two most widely celebrated festivals of
Assam.
"We have never felt that we are not a part of the Assamese society and at
the same time we have been faithful to our religion," says S. K. Singh,
president of the Assam Sikh Association. "But it hurts us when we are called
"duplicate Sikhs" or "second class Sikhs" by our counterparts in Punjab," he
adds.
"In fact, in some respects, we are more staunch than the Punjabi Sikhs,"
says Jaswant Kaur. "We may not speak the language but we follow our
religious book very seriously. Most of us are Amritdharis, as it is our
custom to partake of Amrit before we get married," she adds. And they are
proud of their heritage too. Visit any of the families in Borkola and you
are likely to hear this line over and over again: "when Giani Zail Singh
visited Borkola in 1975, he was surprised at the way we are following the
Guru Granth Sahib."
The settlement of this community in Assam can be traced back to the third
Burmese attack when King Viswanarayan Singh of the Ahom tribe sought
Maharaja Ranjit Singh's help to defeat the Burmese army. It was around that
time when 500 soldiers were sent under the leadership of Chetan Singh. They
crossed the Brahmaputra and Kalang rivers and reached Chaparmukh. After
defeating the Burmese, most of them settled there. General Chetan Singh died
in the war but his wife who is known as 'Mataji' survived. Most of the Sikhs
of Assam are descendents of Mataji and considered as upper class Sikhs for
their pure lineage. There is yet another branch of Assamese Sikhs which is
not so pure in its lineage. One Ram Singh who went to Assam in the year 1823
got married to an Assamese girl and settled in Borkola.
Mataji Gurdwara in Borkola village is the most popular Sikh gurdwara in this
region. The site where a gurdwara now stands in Dhubri district was visited
by Guru Teg Bahadur. However, the ultimate pilgrimage for them still is the
Golden Temple in Amritsar.
By and large an agrarian society, the new generation of Assamese Sikhs has
come out of its shell to take up responsible positions in government and
private sector. They are now teachers, businessmen, and officers in the
civil services. Though now they have begun picking up jobs in other parts of
the state, they are still plagued by feelings of insecurity. And this is the
reason behind the formation of the Assam Sikh Association.
"We are the smallest minority community in the region but we have not been
granted minority status so far," says S. K. Singh. "The Association is going
to demand minority status and along with that representation in local bodies
and state assembly," he adds.
Till they get this status, Assamese Sikhs have a tough fight ahead to
assimilate into the local society and also to prove to the Punjabi Sikhs
that they too are respectable Sikhs.
Sri Himadri Banerjee who holds the Guru Nanak Chair in Indian History at
Jadavpur University's Department of History has been closely monitoring this
minority Community fears that if proper care and support is not given by the
Government this historical Community may even go extinct. His primary area
of interest is Sikhs and Sikhism in eastern India. He is on the advisory
board of The Sikh Review. In "The Sikhs of Assam" Sikh-Diaspora (Yahoo!
Groups), Aug. 25, 2003, he writes:
I recently visited two villages in the India's eastern state of Assam. The
villages are well known for their local Sikh population. They represent an
interesting segment of Sikh tradition (10,000 Sikhs) outside Punjab which
differs not only from the Punjab's Sikh traditions but also from the
patanaiya Sikh traditions (4,000 Sikhs) of nearby Kolkata. The former
compared to the latter is economically better off and has gradually assumed
a local profile. They participate in Gurpurabs [birth and death
anniversaries of Sikh gurus], Baisakhi [the harvest festival] as well as
Assamese festivals. They speak Assamese and generally follow the local code
of conduct regarding marriage, food, social discipline, and dress. They,
however, are no less aware of their Sikh identity and do wear the five Ks.
Their gurdwaras (often called namghars) follow some of the Sikh traditions
and try to make room for the local style of worship as well.
I came across at least three distinct trends among Assamese Sikhs.
1. A sizable section of them nowadays show their keenness to learn more
about the Punjabi Sikh tradition, e.g. learning to read Punjabi in order to
gain direct access to the sacred text. This leaning toward Punjabiyat is
increasingly coming to the forefront. Earlier this was not that popular,
particularly among those who have long left their ancestral villages and
have settled in distant urban areas of Assam and beyond. Perhaps they
unconsciously claim a superior status relative to their Assamese Sikh
forefathers. Recently, this point was repeatedly articulated by residents of
Chaparmukh village. It creates a sharp differentiation within the community.
Their readiness to follow the Punjabi Sikh model reminds us of the
Sanskritisation model suggested by Professor Srinivas nearly four decades
ago. The rich marry their daughters to Bihari Sikhs. The rest marry their
daughters locally.
2. A small section - albeit part of what appears to be a growing trend -
does not keep Kes [unshorn hair] subsequent to marriage with Assamese women
and identify themselves as Assamese rather than Assamese Sikhs.
3. the majority, however, identifies themselves as Assamese Sikhs and are
not all that attached to the Punjabi Sikh tradition. They claim to be sons
of the soil (Assam) and, therefore, do not feel much affinity toward the
Punjab.
These Sikhs have likely been in Assam for two hundred years or more.
According to their tradition, their forefathers came from Punjab on an
invitation from the Ahom king to defend Assamese liberty against the Burmese
and laid down their lives at the battle of Hadirachaki (1820-1822). Those
who survived did not return to the Punjab but married Assamese women and
increasingly identified themselves as Assamese Sikhs over the last two
centuries. Their history, which is primarily based on oral tradition, needs
further corroboration before it can be accepted, as we understand history
today. It is possible that their origin lies not in Punjab but Bihar, which
might constitute a Bihari-Sikh root. They regard themselves distinctly as
Assamese Sikhs and do not generally belong to the Punjabi Sikh community of
Assam many of who are landowners or skilled laborers. The two Punjabi Sikh
communities associate themselves with distinct organizations and maintain
separate identities.
The Assamese Sikhs speak Assamese and marry local girls from their own
communities (generally Punjabi-speaking Sikhs do not give their daughters to
them). I asked some of them why the Punjabi Sikhs do not give their
daughters to them. They told me that they do not regard them as their
equals.
There is also a sharp break in their physical structure. The Punjabi Sikhs
are well-built while the Assamese Sikhs have slighter physiques. The
Assamese Sikhs are mainly rice eaters while the Punjabi Sikhs primarily eat
wheat. Assamese Sikhs are often closer to local Hindu rituals relative to
the Punjabi Sikhs.
Of course, these generalizations do not hold for all the Punjabi-speaking
Sikhs. Those who have long been here say those who settled here during the
twentieth century, namely the skilled laborers who have long been associated
with the local flourishing technical aspects of the tea industry, have
become closer to Assamese culture. They maintain separate gurdwaras in
Jorhat, a place situated nearly two hundred miles from Guwahati, the capital
of Assam.
When I first reached one of these Assamese Sikh villages, I was surprised to
discover that these men had maintained their Sikh identity over the
centuries despite the tremendous distance from the Punjab and the prevalent
non-Sikh culture around them. I found many who are confident of their Sikh
identity. It is, therefore, unfortunate that Assamese Sikhs who have
maintained their identity should still be referred to as kacha [incomplete]
Sikhs by a section of Punjabi Sikhs of the region.
Considering all circumstances, problems, constraints and challenges the
Assamese Sikh Community has been facing for ages, they are in the danger of
becoming extinct. I have taken this task on myself to bring the facts into
the limelight so that Government, people and organizations come forward to
help and rescue this microscopic minority community. I think that the
following steps could be taken immediately in favor of the community:
1. Granting of the Status of Minority and Scheduled Caste, which the
community deserves badly for upliftment of their status socially and
economically.
2. Financial support to educate the new generations of Assamese Sikhs on
Sikhism in Assamese language
3. Organization of Excursion tours to Punjab and other parts of the Country
for the Assamese Sikhs so that they learn and identify themselves with the
history and teachings of Sikhism.
4. To teach Gurmukhi language to Assamese Sikhs so that they are able to
read and write the language in which the religious scriptures are written.
5. Maintenance of the historical gurdwaras of Assam, which could be
important tourist destination for the Sikhs living outside Assam.
