Dastaar: The Turban glory of Sikh
Today, the very sight of turban reminds one of the Sikh nation. Turban is an essential [integral] part of a Sikh’s dress. It is obligatory for a Sikh. Although initiation of the Sikhs dates back to the last days of the seventeenth century, the turban for a Sikh is as old as the religion itself. Right from Guru Nanak Sahib (1469-1539), the founder of the Sikh religion, the turban has been an inseparable part of the being of a Sikh.
Though turban is a religious obligation for the Sikhs, it has been integral to the costume of the people of Asia, as well as a part of the attire of the saints and sages in the Sikh Homeland. According to some sources, even Hazrat Mohammed Sahib, the founder of Islam, used to wear a similar headgear.
It has not yet been established whether the Dastaar (turban) of a Sikh and turban of the Middle east (Dulband), have a common origin. In Persian, turban is "Dulband" and in Turkish it is "Tulband". Turkish "Tulband" became "Turbante" in Italian, "Turbant" in French and "Turban" in English. The Sikhs appreciate the use of the term Dastaar, instead of "Turban".
Europe knew turban even prior to the fifteenth century. An oil painting by Jan Van Eyck, with the caption "a man in a turban" dates back to c. 1433. (this painting has been preserved in the National Gallery at London). For a Sikh, "Dastaar" (turban) is not a headgear but it is a (integral) part and parcel of his religion. It is representative of the religious identity and national cohesion for the Sikh Nation. A Sikh with a "Dastaar" is conspicuous among the crowds of thousands. About four and a half meters (5 yards) of lightly starched, fine cotton muslin cloth is usually used for a Sikh’s "Dastaar". The width of this cloth is about one and a quarter meter. Some variations do exist and some people use seven meters of slightly dense cotton cloth (Voile), instead of finer material with starch. A smaller dastaar, about one and a half to two meters in length and smaller width, is also worn under the "Dastaar". This is known as Keski which became obligatory.
Turban has significance not only in the Sikh religion, but also in the Sikh way of life commonly known as the Panth Parvaanit Maryada, or the Sikh Code of Conduct, approved and sealed by the Supreme Seat of Sikh Polity, Akal Takht Sahib.
After the death of the head of a family, the eldest son is presented a turban, symbolising grant of the honour and dignity of the family, as well as the responsibilities of the family. On the occasion of marriage, the fathers or close relatives of the bride and the groom, present turbans to each others as symbolic of shared social esteem and dignity. In the Sikh homeland, good friends of long standing, present turbans to each other implying the message that they will be brothers-in-religion, henceforth. Among some Sikh families, "Dastaar-bandi" (tying of a turban) of the children is observed as a special ceremony.
Dastaar is a part and parcel of Sikhism and several idioms have become associated with this. Most of these denote great humiliation or disrespect, when a turban is disturbed or knocked off. Removing a Sikh’s turban constitutes a grave offence. A Sikh, guilty of disrespect towards another Sikh’s turban, is not allowed to join the Sikh ceremonies, unless he expressly apologises and carries out the punishment prescribed for the offence. (Rahitnama: Kesar Singh Chhibber).
In several countries, the Sikhs had to fight several times to retain their right to wear turbans. The first such battle was in England, the famous "Mandla case." In Norway, the Sikhs had to fight for their right to get a passport with a photograph in a turban. Later, in Norway again, the Sikhs had to struggle to be allowed to drive taxicabs while wearing a turban. In Sweden, the Sikhs had to fight [struggle] hard for their right to wear turban while serving in local railways. In Canada, the Sikhs had to launch an agitation to get permission to wear turban in police [Royal Canadian Mounted Police] forces and armed forces.
Turban, for a Sikh, is not an optional piece of clothing, but it is an essential and integral part of the Sikhs’s religious belief and their way of life. It is an article of faith.
Though turban is a religious obligation for the Sikhs, it has been integral to the costume of the people of Asia, as well as a part of the attire of the saints and sages in the Sikh Homeland. According to some sources, even Hazrat Mohammed Sahib, the founder of Islam, used to wear a similar headgear.
It has not yet been established whether the Dastaar (turban) of a Sikh and turban of the Middle east (Dulband), have a common origin. In Persian, turban is "Dulband" and in Turkish it is "Tulband". Turkish "Tulband" became "Turbante" in Italian, "Turbant" in French and "Turban" in English. The Sikhs appreciate the use of the term Dastaar, instead of "Turban".
Europe knew turban even prior to the fifteenth century. An oil painting by Jan Van Eyck, with the caption "a man in a turban" dates back to c. 1433. (this painting has been preserved in the National Gallery at London). For a Sikh, "Dastaar" (turban) is not a headgear but it is a (integral) part and parcel of his religion. It is representative of the religious identity and national cohesion for the Sikh Nation. A Sikh with a "Dastaar" is conspicuous among the crowds of thousands. About four and a half meters (5 yards) of lightly starched, fine cotton muslin cloth is usually used for a Sikh’s "Dastaar". The width of this cloth is about one and a quarter meter. Some variations do exist and some people use seven meters of slightly dense cotton cloth (Voile), instead of finer material with starch. A smaller dastaar, about one and a half to two meters in length and smaller width, is also worn under the "Dastaar". This is known as Keski which became obligatory.
Turban has significance not only in the Sikh religion, but also in the Sikh way of life commonly known as the Panth Parvaanit Maryada, or the Sikh Code of Conduct, approved and sealed by the Supreme Seat of Sikh Polity, Akal Takht Sahib.
After the death of the head of a family, the eldest son is presented a turban, symbolising grant of the honour and dignity of the family, as well as the responsibilities of the family. On the occasion of marriage, the fathers or close relatives of the bride and the groom, present turbans to each others as symbolic of shared social esteem and dignity. In the Sikh homeland, good friends of long standing, present turbans to each other implying the message that they will be brothers-in-religion, henceforth. Among some Sikh families, "Dastaar-bandi" (tying of a turban) of the children is observed as a special ceremony.
Dastaar is a part and parcel of Sikhism and several idioms have become associated with this. Most of these denote great humiliation or disrespect, when a turban is disturbed or knocked off. Removing a Sikh’s turban constitutes a grave offence. A Sikh, guilty of disrespect towards another Sikh’s turban, is not allowed to join the Sikh ceremonies, unless he expressly apologises and carries out the punishment prescribed for the offence. (Rahitnama: Kesar Singh Chhibber).
In several countries, the Sikhs had to fight several times to retain their right to wear turbans. The first such battle was in England, the famous "Mandla case." In Norway, the Sikhs had to fight for their right to get a passport with a photograph in a turban. Later, in Norway again, the Sikhs had to struggle to be allowed to drive taxicabs while wearing a turban. In Sweden, the Sikhs had to fight [struggle] hard for their right to wear turban while serving in local railways. In Canada, the Sikhs had to launch an agitation to get permission to wear turban in police [Royal Canadian Mounted Police] forces and armed forces.
Turban, for a Sikh, is not an optional piece of clothing, but it is an essential and integral part of the Sikhs’s religious belief and their way of life. It is an article of faith.
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