INSIDE THE GURU'S GATE - Anpere

identify the bearer’s geographical origin,
social status, political affiliation, or belonging
to sectarian groups by the method of
tying the turban and the choice of colour
and size. To take off the turban may just as
well be interpreted as a denial of one’s
Sikh and Punjabi identity. Interpretations
of what the turban represents as a symbol
are however situational and continually
changing between different contexts. At
conflicts or whenever the urgent need
arises to define religious or ethnic borders
and mark out a separate identity the turban
is presented either as a religious or
cultural symbol depending on the discourse
and situation at hand. On an individual
level the turban is the satisfactory
means to cover the uncut hair with dignity
and honor, and it is considered a grave
offence to touch or remove it by force.
Traditionally the turban has been associated
with male power and authority in the Punjabi culture. After the death of a father
the eldest son was given a turban to represent his responsibilities and transfer of
status to the succession of paternal authority. On the occasions of marriage the fathers
and close relatives of the bride and groom would exchange turbans to express
their new relationship and brotherhood. Another custom that is still maintained by
considerably many contemporary Sikh families is Dastar bandhi, the turban-tying
ceremony when the boy is solemnly decorated with his first turban. 606
While Sikh boys are still too young to wear a turban they bind their unshorn
and long hair in a top-knot which is covered by a small piece of cloth (rumal) or a
longer cloth (patka) that is tied over the head to cover all the hair. It is when the boy
reaches puberty that he is considered mature and ready to wear the turban with
honor, usually when he is between the age of eleven and sixteen. The family will then
arrange Dastar bandhi at the house or the gurdwara and invite relatives to be generously
fed and rejoice the boy’s transition from childhood to manhood. Most of my
interlocutors in Varanasi said the ceremony was optional and highly dependant on
the family’s financial status. The family is expected to arrange an Akhand path of Guru
Granth Sahib and adjust the favorable conclusion to the day of festivity. The turban is
given from the house of the maternal grandparents, while it is the job of the granthi to
tie it on the boy’s head in the presence of the scripture and all the guests. After the
606
In colloquial speech the ceremony is also referred to as dastar sajana, the “decoration” of the
dastar.
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Published on www.anpere.net in May 2008