turbanology vaisakhi 2012 - large print version
TRANSCRIPT
-
8/2/2019 Turbanology Vaisakhi 2012 - Large Print Version
1/25
TURBANOLOGY LARGE PRINT LABELS
Introductory Panel (not in London)
Imagine living in a world where,
whenever they wanted, every man and
woman could wear a crown. What would
your crown be like?
There is a real community that wears a
crown or Dastaar in not just our society
but every climate and country in the
world the Sikhs.
For thirty million Sikhs, fashion has
followed faith down through the
centuries and now many styles of
turbans can be seen.
The Turbanology exhibition artfully
catalogues the different types of Dastaar
that Sikhs wear. We also explore why the
right to wear a turban is central to the
-
8/2/2019 Turbanology Vaisakhi 2012 - Large Print Version
2/25
Sikh faith. Today there are many growing
misunderstandings and
misrepresentations of this aspect of Sikh
identity.
Turbanology dispels the myths and
unravels the real culture and heritage
making up the Sikh Dastaar.
We want you to be a part of the show
send in your pictures, have your say and
suggest more turban styles and stories
for us to feature viawww.turbanology.info
Director Jay Singh-Sohal
Curator @SumOfAllForms
The Turbanology name brand and
concept are solely the intellectual
property of Jagjeet Singh Sohal.
MATERIAL WITNESSES (hangings)
-
8/2/2019 Turbanology Vaisakhi 2012 - Large Print Version
3/25
1. The Head and the Heart
The long piece of cloth that makes up a
Sikhs turban has a sacred purpose,
since to preserve and keep hair clean
and uncut is a religious duty. But
turban is only the English name for
any kind of Eastern headdress. Its aword thats interwoven with three
hundred years of European myths and
stories: its not the word that Sikhs use
themselves.
For a Sikh, a turban is never a hat but
always a crown or Dastaar. A
European crown is traditionally made of
valuable metal and precious stones, to
be carefully preserved, inherited;coveted. A linen dastaar is simple, clean
and practical. It requires pride and a
sense of purpose to tie and must be
freshly folded each day. This is why a
-
8/2/2019 Turbanology Vaisakhi 2012 - Large Print Version
4/25
Sikhs turban always represents spiritual
wisdom as much as worldly power.
Following Sikh principles of equality,
women may also wear the dastaar. Every
Sikh will tie one individually, with many
practical variations for worship, work
and sport. With the dastaar around thehead, a Sikh cannot hide his faith or his
identity as a Saint-Soldier. The turban is
a visible and constant reminder to be
truthful, honourable, courageous and
help those in need.
2. Twists and Turns
Turbans are worn in many world cultures
as practical or symbolic headdresses.But for the Sikhs, the turban is an article
of faith central to their spiritual ethos
and code of conduct. Their reasons are
rooted in the 300 year history of the
founders of Sikhism the Gurus.
-
8/2/2019 Turbanology Vaisakhi 2012 - Large Print Version
5/25
The first Guru Nanak Dev traveled
across India and the Middle East in the
15th century, debating with many Hindu
sadhus and Muslim fakirs. For these
diverse communities, the turban was a
shared symbol of saintly wisdom
connecting man to God.
The Gurus saw the turban as much
more, the sixth Guru, Hargobind,
adapted the turban to the martial
tradition of the Warrior-Saints by making
it larger, stronger and suited for thebattlefield.
In 1699, the tenth Guru, Gobind Singh,
created the Khalsa an order of initiated
Sikh men and women at Anandpur inthe Punjab. The turban was from then on
to be worn as a constant reminder of the
sovereign and independent nature of the
Sikhs, and that each Sikh is a distinct
and constant representative of the Guru.
-
8/2/2019 Turbanology Vaisakhi 2012 - Large Print Version
6/25
Every Sikh will aspire to wear a turban
whether devout or practicing.
3. Rise of the Sardars
The early Sikh nation found itself under
attack from all sides. The enlightened
era of the Sikh Gurus gave way to one of
bloodshed. Now, Sikhs were hunted
down for bounty by Mughal emperors
and invading Afghans alike. The Turban
was a true mark of the Gurus disciples.
Many Sikhs lost their heads whileproudly keeping their crowns. The Sikhs
new leaders the Sardars had to be
daring and astute in both strategy and
politics as their nation strove for
continued existence.
The Sardars built a nation in accordance
with the principles of their independent,revolutionary faith, with self-discipline
-
8/2/2019 Turbanology Vaisakhi 2012 - Large Print Version
7/25
and comradeship. Banda Singh Bahadur
was tasked by the Guru to seek justice
from the Mughals. He built the first Sikh
Kingdom and struck coin in the name of
the Guru before his capture and
martyrdom in 1716. To defy the enemy,
Sikh militias unified into one body the
Dal Khalsa under Nawab Kapoor Singh.When Afghan raiders invaded India, the
Sikhs organised again into defensive
fighting clans Misls to better protect
people of all faiths.
Jassa Singh Ahluwalia led one Misl,
becoming Sultan-ul-Quam (King of the
Community) in 1748. As supreme leaderof the Sikh Confederacy he wore a Kalgi
(plume) on his Turban, a sign of royalty
and honour. But not only for rulers
every Sikh that wears a Dastaar has a
real regal heritage, and adorning it with
-
8/2/2019 Turbanology Vaisakhi 2012 - Large Print Version
8/25
precious jewels and expensive fabric
embodies pride as a representative of
the True King and Father of the Khalsa
Guru Gobind Singh.
4. Crown of Kings
The Sardars continued to fight for thesurvival of the Sikh nation, but they
couldnt stop the Punjab from sliding
into lawlessness. Invaders and bandits
kept villages cut off and isolated;
poverty was rife and few towns
prospered. The Sikhs had grown too
used to fighting guerilla wars and the
misls argued amongst themselves for
superiority and position. The time hadcome for a leader to re-unite them.
The head of the Sukerchakia misl Maha
Singh had the enough ambition and
vision. But when he died in battle at 26, itwas left to his ten year-old son to
-
8/2/2019 Turbanology Vaisakhi 2012 - Large Print Version
9/25
complete his mission. His name was
Ranjit (Victory) and he was to grow into
a masterful soldier and strategist.
Powerful Sikh families he united through
marriage, the weaker ones he
overpowered. And by an exchange of
Turbans he made brothers out of his
rivals.
In 1801, Ranjit became the leading
Sardar when he was invited to take
Lahore. He called himself Singh Sahib
but never crowned himself Maharaja his Turban was his crown. Ranjit laid the
foundations of sustained peace and
prosperity for the Punjab, and over the
next four decades he consolidated and
expanded his Kingdom. But soon the
Punjabs wealth and natural resources
would attract the attention of a new
powerful suitor the British Empire.
5. Divine Law, Human Law
-
8/2/2019 Turbanology Vaisakhi 2012 - Large Print Version
10/25
When tales of wartime bravery were told,
the Sikhs became known all over the
world as warriors. But as manual
labourers? As shopkeepers? As bus
conductors? Sikh settlers in Britain were
rarely shown the respect they had
enjoyed as students or soldiers.
Discrimination against the Sikh religiousidentity became a feature of 1960s
Britain.
State-run public transport depots
banned conductors, guards and driversfrom wearing beards and turbans. These
bans were fought and overturned by the
trade unions, workers associations and
by fair-minded individuals who
remembered the Sikhs wartime
sacrifices. 1969 was the year
Wolverhampton and Nottingham
scrapped their turban bans, and Daya
Singh Nibber became Birminghams first
turbaned railway guard. Seven years
-
8/2/2019 Turbanology Vaisakhi 2012 - Large Print Version
11/25
later, turban-wearing Sikhs were gained
exception from compulsion to wear
safety helmets on motorbikes and
building sites.
But without full legal protection, wearing
a turban could still count against any
Sikh applying for a job or school. In 1983Sewa Singh Mandla fought a ban on
turbans at his sons Birmingham school.
The Sikh community organised protest
marches and petitioned politicians
across the country. After losing theircase at Birminghams law courts, the
House of Lords ruled on appeal that
wearing a turban was each Sikhs right.
6. Last Maharaja, First Ambassador
The British learned the true significance
of the Sikh turban through the example
of one man; Duleep Singh. Arriving in
Britain as a boy in 1854, he became a
-
8/2/2019 Turbanology Vaisakhi 2012 - Large Print Version
12/25
favourite of Queen Victoria and lived the
comfortable life of a stylish celebrity
aristocrat. But he was also a prisoner.
Following two Anglo-Sikh Wars, Britain
finally controlled the Indian subcontinent
and Duleep Singh was the last Maharaja
of the annexed Sikh Empire.
With its gift of the priceless Koh-i-Noor
diamond, the Punjab provided the literal
jewel in the crown of the British Empire.
Duleep youngest son of the Lion of
the Punjab became a hostage againstfuture instability. The exiled prince was
allowed his royal status and would wear
his elegant, jewel-encrusted turban to
state and royal occasions. Duleep and
his Sikh retainers were depicted and
discussed favourably in the Victorian
media.
Later Duleep rebelled against his
comfortable captivity. Inspired by tales
-
8/2/2019 Turbanology Vaisakhi 2012 - Large Print Version
13/25
of India from visiting Sikh relations
especially his mother, Maharani Jinda,
he attempted to regain his lost heritage.
But Duleep had few, if any, of the
qualities of his famous father. The
British outmanoeuvred him at every turn,
and he died penniless and unhappy in
France.
7. Fierce Warriors, Staunch Allies
After the Anglo-Sikh Wars, the British
were so impressed by their opponentsfighting valour they found a role for them
in the Raj. Dispatched to the Empires
unruly North West Frontier, the Sikhs
fought bravely throughout what we now
call Afghanistan, remained loyal duringthe India Mutiny in 1857 and fought to
the last man at Saragarhi in 1897.
Lauded in the Victorian press, the heroic
exploits of Sikhs became the talk of
-
8/2/2019 Turbanology Vaisakhi 2012 - Large Print Version
14/25
drawing rooms and playing fields across
the world.
But the real test of Sikh valour came
during the Great War. Remaining true to
their reputation as steadfast warriors,
thousands of Sikhs volunteered to fight
in Flanders, Gallipoli, Suez, Kilimanjaroand Baghdad. Sikhs wore turbans under
fire; many later finding bullets in the
windings. During the Second World War,
Sikhs fought in Burma, Italy and the
Middle East, won medals andcommendations and even served as
bodyguards to Sir Winston Churchill.
Across both conflicts around 83,005
Sikhs were killed and 109,045 wounded.A century of sacrifice gives Sikhs an
enduring fame in British military history.
Today, images of Sikh soldiers line the
corridors of the Royal Military Academy
in Sandhurst. Sikhs continue to serve
-
8/2/2019 Turbanology Vaisakhi 2012 - Large Print Version
15/25
Great Britain today in Iraq, Afghanistan
and across the world.
8. The Turban Effect
As the new millennium approached, a
widespread appreciation and
understanding of Sikh identity was
dawning in the West. But the fruits of
fifty years of peaceful, persistent
struggle were wiped out overnight on
September 11 2001. With the 9/11 attacks
the image of bearded, be-turbaned menas Islamist terrorists became fixed in
popular culture, with tragic
consequences.
Sikhs have since been abused,threatened and beaten especially in the
Unites States. In Arizona a racist
gunman sought out and murdered Balbir
Singh Sodhi within days of the Twin
Towers attack for revenge. In 2011 two
-
8/2/2019 Turbanology Vaisakhi 2012 - Large Print Version
16/25
-
8/2/2019 Turbanology Vaisakhi 2012 - Large Print Version
17/25
becoming mainstream breaking
boundaries and ensuring people
recognise and respect the Dastaar for
what it is every Sikhs personal, unique
crown.
-
8/2/2019 Turbanology Vaisakhi 2012 - Large Print Version
18/25
CROWNED HEADS (Mannequins)
The Kenyan
How to recognise a Kenyan Dastaar:
A smart, ironed and crisply folded
layered turban.
Colours: Varied; clean white in the
tropics, a sedate black in modern
corporate environments.
The East African Connection:
The so-called Kenyan Dastaar is a
popular turban with second and third
generation British Sikhs. It was firstworn in the UK by Sikhs migrating from
Kenya and Tanzania, many of whom had
filled senior roles in East African society.
Judges, politicians, businessmen; their
-
8/2/2019 Turbanology Vaisakhi 2012 - Large Print Version
19/25
neat, precise turban style reflected their
status as professionals.
The origin of The Kenyan is in the
formal, folded and pressed style of
turban developed as parade dress by
Sikhs serving in the British Indian Army.
These uniform turbans were smart butalso large, making each soldiers
silhouette more imposing. The Kenyan
style remains in vogue and has become
a signature look for British Sikhs.
Help us improve our definition of The
Kenyan and send in your favourite
pictures for inclusion in our show at
facebook.com/Turbanology.Sikhs.Unwra
pped.Exhibition
The Double-Patti
-
8/2/2019 Turbanology Vaisakhi 2012 - Large Print Version
20/25
How to recognise a Double-Patti
Dastaar:
A double-patti can be difficult to
positively identify as the wearer may
adapt it into many different styles. It is
usually larger than other turbans, with
fewer folds and wraps. Colours aresometimes worn to complement shirts,
ties, or even socks!
One is Not Enough
This style of turban is commonly seen in
the Punjab, India. The double-patti is
named for the two long pieces of cloth
which are sewn together into one wide
band. The open cloth is wound aroundthe head and formed into a smooth layer
while tieing, giving the turban a thick
and defined outline. This method
enables the wearer to create different
-
8/2/2019 Turbanology Vaisakhi 2012 - Large Print Version
21/25
turban-styles according to their
preference; rounded out, taller or angled.
Help us improve our definition of The
Double-Patti and send in your favourite
pictures for inclusion in our show at
facebook.com/Turbanology.Sikhs.Unwra
pped.Exhibition
The Damalla
How to recognise a Damalla:
These round turbans are traditionally
seen in blue or orange; white and other
colours can sometimes be spotted. A
Damalla is made from two layers; the
outer layer sometimes holding weapons
and symbols and even symbolic
weapons!
Winding for a Warrior
-
8/2/2019 Turbanology Vaisakhi 2012 - Large Print Version
22/25
The Damalla is the traditional Sikh
warrior turban. It cocoons the entire
head, offering protection on the
battlefield. A Damalla is actually two or
more pieces of cloth. The first is
wrapped around the hair and ties off the
wearers hair into a top-knot. A piece of
cloth as long as the wearer wishes isthen chosen and wrapped around the
head without ironing or folding.
The Damalla is the oldest form of
turban, worn by the Sikh Gurusthemselves. Over time it has come to
represent the Sikh Khalsa and the
discipline of these Warrior-Saints. The
largest Damallas are often seen
crowning the heads of Nihangs, fierce
warriors, whose modified Damallas are
not just turbans but battle standards.
Help us improve our definition of The
Damalla and send in your favourite
-
8/2/2019 Turbanology Vaisakhi 2012 - Large Print Version
23/25
pictures for inclusion in our show at
facebook.com/Turbanology.Sikhs.Unwra
pped.Exhibition
Ladies Dastaar
Equality across Identity
Sikh faith has equality at the root
women and men are always empowered
to worship without any prejudice or
restriction. In this way, a feminine
counterpart of the Dastaar has evolved,
with its own unique styles and
variations. Many of the Singhnian (or
female Sikhs) who tie a Turban wear a
layered Damalla and drape it with achuni (scarf) to distinguish themselves
from their brothers.
Beauty personified
-
8/2/2019 Turbanology Vaisakhi 2012 - Large Print Version
24/25
A womans Dastaar may look more
subtle and perhaps more chic than the
masculine counterpart, but the woman
who ties one accepts the same strict
discipline as a man not to not pluck or
cut her hair and to wear the 5 Ks at all
times. The discipline is difficult but
rewarding.
Women who wear a Dastaar have many
strong female role models to draw
inspiration from including: Mata Sahib
Kaur (the Mother of the Khalsa) whoplayed a pivotal role in the Vaisakhi
baptism of 1699; and Mata Bhag Kaur
(Mai Bhago) who led 40 Sikh deserters
back to fight alongside the 10th Guru at
the Battle of Muktsar and was the sole
survivor against thousands of Mughals.
Help us improve our definition of TheDamalla and send in your favourite
pictures for inclusion in our show at
-
8/2/2019 Turbanology Vaisakhi 2012 - Large Print Version
25/25
facebook.com/Turbanology.Sikhs.Unwrapped.Exhibition