NRI News
It has been a long Journey
Indians
in America
Before
and after Attaining Citizenship Rights
Los Angeles, August 08, 2008
Inder Singh
Immigrants from India started coming to the United States of
America at the beginning of the twentieth century. Most of them
worked at menial jobs, lived in appalling conditions and in crumbling
structures. Except a few, all were single, could not bring a spouse
from India nor allowed to marry an American. For forty five years
they lived in the shadows of American society. After a long struggle,
in 1946 they got the right to US citizenship. Thereafter, they
could buy property, get a job commensurate with their qualifications,
marry a person of their choice, and were free to travel and visit
India, the country of their birth. Indian nationals had lived
for years in a free country without freedom. However, after Indian
nationals obtained political rights, there has been a dramatic
change in Indian community’s contributions to the country
they have adopted as their home.
The first part of this article describes the hardships, hostility,
humiliation and bigotry the early settlers encountered and their
sacrifices, perseverance and tenacity that defied all odds, while
they managed a sustained campaign for political rights in the
country of their domicile and hope, the United States of America.
The second part describes those immigrants who came after the
grant of citizenship rights and the liberalization of US Immigration
laws. They comprised of professionals, high-tech workers, students
and sponsored relatives. Several made laudable contributions in
various ways to the country they have adopted as their home and
also contributed significantly to the resurgence of India.
Beginning of Indian Immigration
In 1897, Queen Victoria of England and the Empress of India,
included a Sikh regiment from the Indian Army in her diamond jubilee
celebrations. On the return journey, the soldiers were sent back
to India via Canada. Most of these soldiers were originally farmers
and were fascinated with the potential for farming opportunities.
They dreamed of returning to Canada after retirement. And some
of them did return. India and Canada were both part of the British
Empire and Canada became the destination of choice for many emigrants
from India. Emigration from India to the USA started as a trickle
while many came from Canada from the porous borders with America.
On April 5, 1899, four Punjabis who had worked in the British
Royal Artillery in Hong Kong, landed in San Francisco and were
allowed to stay in the United States by the US Immigration Service.
The grant of permission for them was an encouraging signal for
others to follow those four pioneers.
There was an abundance of jobs in the lumber industry in Pacific
states of Washington and Oregon and ample available land to farm
throughout the Sacramento, San Joaquin and Imperial valleys of
California. On hearing about the economic opportunities in America,
many more Punjabis headed towards this far away land. The new
immigrants found jobs which the white workers would not do, usually
menial jobs in factories, lumber mills, railroad construction,
farms, etc. They were needy workers who accepted low wages, poor
working conditions and very often traveled from place to place
in search of work. The employers preferred Indians to the whites
for their willingness to do any and all kinds of work. As the
number of Indian workers increased within a span of few years,
they started facing discrimination and hostility, in the same
manner as the other Asians who had come before.
The Indians in the United States and Canada, for lack of US or
Canadian citizens’ understanding of religious or ethnic
diversity, were commonly called “Hindus” (“Hindus”)
irrespective of the faith of those Indians. The overwhelming majority
of the arrivals from India were Sikhs who preserved their religious
beliefs and practices by keeping their beard, long hair on their
head and wore turban to cover them. They were easily distinguishable
from other immigrant groups, but unfortunately, they were called
“Rag heads”, a derogatory term used for the “Hindus”
at that time.
Indian workers were either unmarried or had come without spouses,
hoping to save some money and return. They were paid low wages
and could afford to live only in the poor squalid part of the
town or in shanty structures provided by the lumber mills or farm
owners. They lived frugally, subsisted on income that was prohibitive
for locals to survive on and many shared crowded lodging to save
money to pay off their debt or meet family obligations back in
India. Their lifestyle and living evoked hatred and contempt from
the Americans.
Indians legally admitted to the United States from 1899-1907
numbered only 1967. The total number of Indians in the country,
however, was larger as many Indians had come directly from Canada
through the porous border between the US and Canada. But, concentration
of Indians in a few small communities in the Pacific Coast states,
particularly those with turbans, drew high level of visibility
of their presence and provoked hostility from the Asiatic Exclusion
League which carried propaganda against the “The Tide of
Turbans” and “Hindu Invasion of America”.
Indians Expelled from Bellingham
Bellingham is located 85 miles north of Seattle in the state
of Washington, 20 miles south of the Canadian border and had lumber
and shingle mills. The owners needed a reliable supply of cheap
manual labor and the new immigrants – the unskilled “Hindu”
workers – met that demand. In 1907, the mills employed about
250 Indian contract workers who accepted jobs which white laborers
had refused to do. They even performed work which could be in
violation of labor laws but would not complain for fear of employer
retaliation.
The unskilled white laboring men feared that competition from
Hindu workers would displace them from their jobs and bring wages
down. The union leaders wanted to maintain higher wage levels
for their members and agitated bitterly against the employment
of Indians. The union leaders approached the mill owners but failed
to convince them to fire the Indian workers and discontinue their
hiring. Some politicians perpetually starved for campaign money
and union endorsement, willingly and openly backed the union demand.
The festering hostility of the union leaders and pent-up frustrations
of the white laborers manifested in violence against Indians who
had the least social or political power or protection in the city
of Bellingham or even in the country. On Labor Day, September
2nd, 1907, more than a thousand union members and others paraded
through the town to demonstrate their unity and show their strength.
There was a beating of several Hindus which nearly resulted in
a general disturbance. The union warned the mill owners that no
Indians should be employed in the lumber mills or anywhere in
Bellingham after Labor Day.
On the evening of September 4, 1907, a mob of 400-500 white men,
predominantly members of the Asian Exclusion League, attacked
Hindu dwellings, smashed windows and pulled the Indians from their
beds. The rioters went on a rampage from mill to mill, finding
as many Indian workers as they could while others ransacked the
homes of the Hindus, stole their money, jewelry, bank passbooks
and other valuables. They eventually rounded up about two hundred
Indian workers, brandishing clubs triumphantly, and herded them
to the City Hall basement where the Hindus stayed during the night
for their alleged safety. The purpose of the racial attack was
to “scare them so badly that they will not crowd white labor
out of the mills.”
The nightmares of fright, brutality and vindictiveness forced
majority of the traumatized Indian workers to leave Bellingham
in search of safe haven. Some Hindu workers stayed nervously for
one extra day in deadly fear of their lives just to draw their
pay and get their checks cashed. Several departing Hindus expressed
their disappointment for they had heard of America as a good place
for laboring men, yet they were paid no better wages and became
victims of violence and lawlessness in the presence of law enforcement
officials.
Indians were British subjects but the British ambassador did
not care to ask the American government for compensation for injuries
or loss of property of the Indian workers. Since the media reported
about the riots worldwide, the British Consul in Seattle visited
Bellingham but did not care to meet or sympathize with the Indian
nationals who suffered at the worst racial attack against them
in America.
Some of the Indian mill workers went to Everett which is another
town located sixty miles south of Bellingham, to work in the sawmills
there. Two months later, on November 5th, 1907, over five hundred
armed men attacked and beat the Indians, robbed them and destroyed
their belongings. The result was similar to the incidents that
occurred in Bellingham.
Similar assaults also took place in some cities in California,
such as Marysville, Live Oak, and other communities where the
immigrants had settled. The Asiatic Exclusion League and the labor
unions used violence and riots, apparently as an effective method
of excluding the “Hindu” workers from jobs and residential
communities.
The race riots had a devastating impact on the Indian community
in the Pacific Coast. Indians had come in search of a chance for
a better life for themselves and their families and worked even
at menial jobs. They could never have anticipated that America
– considered the best among civil societies – had
people full of meanness, malice and ill-will against different
looking people.
Efforts to End British Colonial Rule in
India
Higher education in American universities was a powerful magnet
for young people even during that time. America provided them
opportunity to “earn and learn” and so Indian students
were attracted to seek admission in the US universities. However,
several students upon graduation were not able to get jobs commensurate
with their qualifications. The unfair and discriminatory practices
were against the very ideals of liberty and freedom they had experienced
in their university environment. The Indian students attributed
the racial prejudice and discrimination to their being nationals
of a subjugated country and thus wanted India to be free from
the British slavery. They started fostering feelings of patriotism
and nationalism among their fellow Indian immigrants.
Many Indians, students in particular, articulated nationalist
feelings and started advocating freedom for their motherland,
India from the British serfdom. They formed organizations to collectively
assert their birthright to independence for India and explored
ways and means to attain self-rule. Taraknath Das, a student,
started publishing a magazine Free Hindustan in 1907 in Seattle,
advocating armed rebellion against the British rule as a means
for achieving independence. He also established the East India
Association in 1911; G. D. Kumar started a Punjabi paper Swadesh
Sewak in Vancouver. Har Dyal started Bande Mataram in 1909 for
communicating his revolutionary ideas to the students and the
Punjabi settlers who were already facing racial prejudice and
discrimination.
Har Dyal who had come from England after relinquishing his scholarship
and studies at Oxford University was identified with nationalist
activities in the United States. He had been a faculty member
at Stanford University for about two years. He inspired many students
studying at the University of California at Berkeley and channelized
the pro-Indian, anti-British sentiment of the students for independence
of India. Two of his many student followers, Katar Singh Sarabha
and Vishnu Govind Pingle later on played very prominent roles
in the Gadar movement. Dyal’s fervor for India’s freedom
spread beyond the university campuses to Punjabi farmers and laborers
who had already been victim of racial attacks, discrimination
and repression from the host community. A meeting of some patriotic
and enlightened Indians was called on April 23, 1913, in Astoria,
Oregon, where Har Dyal, Bhai Parmanand and others passionately
spoke for throwing the British out of India and securing liberation
by all means at their disposal. It was at this meeting that Hindustan
Association of the Pacific Coast was formed with a major objective
to liberate India with the force of arms from British colonialism,
just as Americans had done more than a century ago, and help establish
a free and independent India with equal rights for all. Sohan
Singh Bhakna, a lumber mill worker in Oregon, was elected President,
Har Dayal, as General Secretary. Har Dayal provided leadership
for the newly formed association and was the central figure and
the force behind the new organization.
Punjabis had come to the United States with the highest of expectations
but they were disillusioned when they faced hostility, humiliation
and racial prejudice from the American people. When the Hindustan
Association of the Pacific Coast was formed, they whole-heartedly
supported its objectives of ridding India of the colonial rule,
enthusiastically became its members and willingly and liberally
helped financially.
The association, headquartered in San Francisco, launched a magazine
appropriately titled as Gadar for free distribution to promote
the aims, objectives and activities of the organization. Gadar
literally means revolt or mutiny and its contents were aimed at
exposing the British imperialism. It carried articles on the conditions
of the people of India under British rule and also on problems
of racial attacks and discrimination against Indians in the United
States. Through the magazine, the Indian people were called upon
to unite and rise up against the British rule and throw them out
of India. The activities of the association were intense and incessant.
The Gadar magazine became very popular and over a short period
of time, the association itself became known as the Gadar Party.
Gadar was published in Urdu, Hindi, Punjabi, and in some other
languages. The magazine contents expressed community’s pent-up
anger and suppressed feelings and exhorted like minded people
to join the association for the overthrow of the British monarchy.
Within a short period of time, the magazine became sought-after
periodical for revolutionary and patriotic ideas. The magazine
and similar publications were sent to the Indian revolutionaries
in India, Europe, Canada, Philippines, Hong Kong, China, Malaysia,
Singapore, Burma, Egypt, Turkey, and Afghanistan. Even if one
copy reached India or a fellow revolutionary anywhere, multiple
copies were reproduced for circulation. The visible effects of
the Gadar publications started to manifest in India and abroad.
The Gadar movement became the symbol of political consciousness
of the overseas Indians. Many committed volunteers opened branches
of the Gadar party in other countries and worked tirelessly to
promote the objectives of the party. They had imbibed the fire
and zeal of revolutionaries and were motivated to fight for freedom
for their motherland. The influence of the movement was so powerful
that when called upon, over 6000 overseas Indians returned to
India to fight for India’s freedom.
The British government got alarmed at the popularity of the Gadar
movement and free accessibility and availability of the ‘seditious’
literature. They used every means to stop its circulation, particularly
in India. They also tried to suppress the Gadar movement and had
hired agents to penetrate the Gadar party and watch their activities.
The British were convinced that removal of Har Dyal would bring
an end to the revolutionary movement. At the behest of the British,
the American government arrested Har Dyal in March, 1914, but
later released him on bail. Har Dyal jumped the bail and left
for Switzerland and from there he went to Germany.
Soon after the formation of the Gadar party, World War I broke
out in August, 1914, in which Germany fought against England.
The Germans offered the Indian Nationalists (Gadarites) financial
aid to buy arms and ammunitions to expel the British from India
while the British Indian troops would be busy fighting war at
the front. The Gadarites started an energetic campaign to mobilize
the overseas Indians in Singapore, Burma, Egypt, Turkey and Afghanistan
and particularly Punjabis in Canada and the United States, and
to inspire them to go to India to launch a revolution. They drew
plans to infiltrate the Indian army and excite the soldiers to
fight -- not for the British but against the British Empire --
and free India from the shackles of British imperialism.
The German government had great sympathy with the Gadar movement
because the German government and the Gadarites had the British
as their common enemy. In September 1914, Indians formed Berlin
Indian Committee (also known as the Indian Revolutionary Society)
members of which were Har Dyal, Virendra Nath Chattopadhyay (younger
brother of politician-poetess Sarojani Naidu), Maulvi Barkatullah
(after his death, he was buried near Sacramento), Bhupendra Nath
Datta (brother of Swami Vivekananda), Ajit Singh (uncle of Shaid-i-Azam
Bhagat Sigh), Champak Raman Pillai, Tarak Nath Das (a foundation
is named after him in Columbia University), and Bhai Bhagwan Singh
(he was the most wanted rebel by the British Government; his grandson
S.P Singh lives in Atlanta). The objectives of the society were
to arrange financial assistance from German government for revolutionary
activities and propaganda work in different countries of the world,
training of volunteer force of Indian fighters and transportation
of arms and ammunitions to reach the Gadarites for a revolt against
the British Government in India.
The Indian Revolutionary Society in Berlin successfully arranged
substantial financial aid for the Gadarites from Germany. The
German Embassy in the United States engaged a German national
to liaison with the Gadar leadership in San Francisco. The society
also commissioned several ships to carry arms and ammunitions
and batches of about 6000 Indian revolutionaries to India.
The Gadarites also sought help from anti-British governments
in other countries. In December 1915, they established a Free
Hindustan government-in-exile in Kabul, Afghanistan, with Raja
Mohinder Pratap as President, Maulavi Barkatullah as Prime Minister
and Champakaran Pillai as Foreign Minister. The government-in-exile
tried to establish diplomatic relationships with countries opposed
to the British in World War l such as Turkey, Germany, Japan,
and others. The Gadarites established contact with the Indian
troops at Hong Kong, Singapore, and in some other countries and
hoped for their participation in the uprising against the British.
Before leaving for India, the Gadarites had hoped that the embers
of freedom had caught fire in India too and Indians were ready
for a revolution. So when the World War l provided a golden opportunity
for them to attain their goal, they hurried homeward for rebellion
and overthrow of the British Government. The irony of that valiant
effort was that while the Gadarites had gone to India to fight
readily for the freedom of their motherland, the Indian leadership
openly and willingly co-operated with the British, thereby prolonging
India’s serfdom.
The traitors of the Gadar movement leaked out the secret plans
to British spies. As a result, the ships carrying arms and ammunitions
never reached India. Many Gadarites were taken captives upon reaching
India. They were prosecuted and several were imprisoned, many
for life, and some were hanged. In the United States too, several
Gadarites and their German supporters, were prosecuted in the
San Francisco Hindu German Conspiracy Trial (1917-18) and twenty-nine
“Hindus” and Germans were convicted for varying terms
of imprisonment for violating the American Neutrality Laws. [www.sikhpioneers.org]
The Gadar Movement was the saga of courage, valor and determination
of overseas Indians to free India from the shackles of British
slavery. The Gadarites had a flame of liberty lit in their hearts,
and did not hesitate to make any sacrifice for the cause of freedom,
dignity and honor of their motherland.
Struggle for US Citizenship
The United States citizenship conferred many rights and privileges
but only “free white men” were eligible to apply.
In the United States, many anthropologists used “Caucasian”
as a general term for "white” in absence of any precise
definition of word “white.” Indian nationals from
the north of the Indian Sub-Continent and people from some Middle
East countries were also considered Caucasian. Thus, several Indians
were granted US citizenship in different states. Bhagat Singh
Thind who had joined US army, also applied for citizenship in
the state of Washington in July 1918. He received his citizenship
certificate on December 9, 1918 wearing military uniform. However,
the INS did not agree with the district court granting the citizenship.
Thind’s citizenship was revoked in four days, on December
13, 1918, on the grounds that he was not a “free white man.”
Thind applied for citizenship again from the neighboring state
of Oregon on May 6, 1919. The same Immigration and Naturalization
Service (INS) official who got Thind’s citizenship revoked
first time, tried to convince the judge to refuse citizenship
to a “Hindoo” from India. He even brought up the issue
of Thind’s involvement in the Gadar Movement, members of
which campaigned for the independence of India from Britain. But
Thind contested this charge and Judge Wolverton believed him.
The judge observed, “He (Thind) stoutly denies that he was
in any way connected with the alleged propaganda of the Gadar
Press to violate the neutrality laws of this country, or that
he was in sympathy with such a course. He frankly admits, nevertheless,
that he is an advocate of the principle of India for the Indians,
and would like to see India rid of British rule, but not that
he favors an armed revolution for the accomplishment of this purpose.”
The judge took all arguments as also Thind’s military record
into consideration and did not support the INS argument. Thus,
Thind received US citizenship for the second time on November
18, 1920. The INS, however, appealed to the next higher court
– the Ninth Circuit Court of Appeals which sent the case
to the US Supreme Court for ruling.
Supreme Court Justice George Sutherland delivered the unanimous
opinion of the court on February 19, 1923, in which he argued
that since the "common man's" definition of “white”
did not correspond to "Caucasian", Indians could not
be naturalized. Shockingly, the very same Judge Sutherland who
had equated Whites as Caucasians in US vs. Ozawa, now pronounced
that Thind though Caucasian, was not “White” and thus
was ineligible for US citizenship. He apparently decided the case
under pressure from the forces of prejudice, racial hatred and
bigotry, not on the basis of precedent that he had established
in a previous case.
The Supreme Court verdict shook the faith and trust of Indians
in the American justice system. The economic impact for land and
property owning Indians was devastating as they again came under
the jurisdiction of the California Alien Land Law of 1913 which
barred ownership of land by persons ineligible for citizenship.
Some Indians had to liquidate their land holdings at dramatically
lower prices. America, the dreamland, did not fulfill the dream
they had envisioned.
The INS issued a notification in 1926 canceling Thind’s
citizenship for a second time. The INS also initiated proceedings
to rescind American citizenship of other Indians. From 1923 to
1926, the citizenship of fifty Indians was revoked. The continued
shadow of insecurity and instability compelled some to go back
to India. The Supreme Court decision further led to the decline
in the number of Indians to 3130 by 1930. [From India to America;
Garry Hess, p 31]
Legal Immigration from India Barred
The continuing pressure of exclusionary forces and various American
labor organizations against the importation of labor from Asian
countries resulted in the imposition of further restrictions.
In 1917, a very restrictive and discriminatory Immigration Act
was passed by the US Congress over the veto of President Woodrow
Wilson. The new law virtually barred all Asians from entering
the US legally. It also imposed English literacy restrictions,
allowing only those to immigrate who could read and write English.
After the passage of the law, some Indians left the US in disgust
while the new legal immigration from India was completely stopped.
US Congress Approves Citizenship for Indian
Nationals
For years, Indian nationals continued to suffer many hardships,
partially because they were not allowed to obtain citizenship
of the United States. Punjabi Sikhs endured maximum hardships
as they could not legally buy farm land, their only hope for economic
emancipation. There were about 3,000 Indians who could benefit
by becoming citizens of USA. But they had no legal avenue left
after the historic decision of the US Supreme Court in Bhagat
Singh Thind’s case. In 1943, Chinese obtained right of naturalization,
so there was a possibility for a legislative solution for Indians
too. But most of the Indians were skeptical as they had been knocked
about so much that it was very difficult for them to believe that
there was a chance of their winning. Joan M. Jensen, historian
and author, described the plight of Indians as follows:
“Excluded from immigration, persecuted for their political
activities, threatened with deportation, excluded from citizenship,
denaturalized, excluded from land ownership, and regulated even
in their choice of a mate in the States, these Indians now formed
a small band of people set apart from Americans by what truly
seemed to be a great white wall.”
Indian Community activists, J. J. Singh, Dr. Anup Singh, Syud
Hossain, Krishanalal Shridharani, Haridas Muzumdar, Mubarak Ali
Khan, Taraknath Das, and a few others relentlessly lobbied with
the elected representatives of the American people for granting
of civil rights to the nationals of India who were already in
the US. Dalip Singh Saund helped with funds raised from the California
Sikh farming community for the lobbying effort at the Capitol
Hill. J. J. Singh, president of India League of America, had developed
personal relationship with Congresswoman Clare Booth Luce of Connecticut.
He persuaded the Republican Congresswoman Luce and Democrat Congressman
Emanuel Cellar of New York to jointly introduce a bill for US
citizenship for Indian nationals. The bill was backed by some
major newspapers as also some prominent Americans including well
known author and Noble Laureate Pearl S. Buck.
However, selling this concept to the majority of the members
in the U.S. Congress was an uphill task, more so, as the passage
of the bill could open the door for other Asians who were similarly
deprived of citizenship rights. Indians continued running into
roadblocks in finding a powerful ally to push the bill through
the Halls of Congress. Fortunately in 1946, President Truman took
special interest in the passage of Luce-Cellar bill which was
finally approved by both Houses of Congress restoring rights of
citizenship of Indian nationals in the United States. It was a
great triumph for the Indian community leadership when on July
2, 1946, President Truman signed the bill in the presence of Sardar
J. J. Singh and Anup Singh allowing Indians to become naturalized
citizens and 100 Indians to immigrate every year. Truly 2nd July
is the Independence Day for all Indians in the United States.
Between 1948 and 1965, many Indians who had been living in America
for decades acquired U.S. citizenship. Dalip Singh Saund also
benefited from the new law and became naturalized citizen of the
United States. He had been active in the Democratic Party and
in 1956 got elected to the U.S. Congress. Saund was the first
Indian in the entire western world to get elected to a major political
office. In the USA, he will be remembered as the first Asian to
attain that distinct honor. J. J. Singh, Dr. Anup Singh, Syud
Hossain and some others who actively lobbied for equal rights
for Indians never applied for US Citizenship. They went back to
live in free India.
Supporting India’s Independence
Movement
After the unsuccessful attempt to free India from the British,
there were still many Indians in the United States, who wanted
to see India liberated. However, the Indian activists in the US,
abandoned the power of sword of the Gadarites and adopted the
power of pen to educate the opinion makers in America and decision
makers in the Halls of Congress.
One of the prominent leaders of India’s Freedom Movement,
Lala Lajpat Rai, came to the US in 1914 to elicit American support
for the Freedom movement. He founded the Indian Home Rule League
in 1917 in New York and in 1918, started publishing Young India
as his organization’s magazine. He started publishing articles
in the American media, cultivated contacts with intellectuals
and gained the support of wide audience of Americans sympathetic
towards the cause of India’s freedom. Unfortunately, he
left for India in 1920 and neither the League nor the magazine
Young India survived after his departure.
Dalip
Singh Saund, who had started working as a farm laborer after
obtaining Ph. D. in Mathematics from University of California
at Berkley, was an ardent nationalist and used the platform of
his position as the national president of the student body, Hindustan
Association of America, to expound on India’s right to self-government.
After he moved to the Imperial Valley of California, he continued
to take advantage of every opportunity to speak about India’s
right for self-rule. He also started India Association of America
and raised funds from the California Sikh farmers for the lobbying
efforts in the United States Congress in Washington, DC for India
and Indian causes.
Anup Singh obtained his Ph.D in Political Science from Harvard
University. He became very active in New York based India League
of America, and later moved to Washington D.C and started The
National Committee for India’s Freedom. He also published
a monthly magazine Voice of India to disseminate the message of
India’s nationalist movement.
J. J. Singh was a member of the Indian National Congress before
coming to the United States in 1926. He was an importer of Indian
goods and had established himself as a successful merchant in
New York. In 1940, he became president of India League of America.
He started the League’s mouthpiece, India Today which was
well-edited informative monthly bulletin. He also expanded its
membership base to include Americans, including Nobel Prize winner
author Pearl Buck who was Honorary President in 1944. For all
practical purposes, J. J. Singh had become an unofficial lobbyist
for India and Indians. He convinced significant sections of the
American public, including members of the United States Congress,
that the time had come for India to be liberated.
J. J. Singh, Dr. Anup Singh, Syed Hoosain, Dalip Singh Saund,
Haridas T. Muzumdar, Taraknath Das, Mubarak Ali Khan, and some
other community activists had tremendous enthusiasm and abundant
energy and used it all for the cause of India's freedom. They
used their writings, speeches and connections with elected officials
and people of influence to gain sympathy, support and endorsement
of the American people, majority of the United States Congress
and the President of America for the independence of India. For
many years, these community activists provided dedicated and committed
service for the cause of India and Indians and thus played the
role of Indian community emancipators in the United States.
Second Phase of Indian Immigration
The contemporary phase of the history of Indian migration to
the United States began with the passage of Immigration and Naturalization
Act of 1965 which liberalized immigration, increasing per country
quota to 20,000 people per year. That new law opened the floodgate
of immigrants from India and brought thousands of professionals
in search of educational and employment opportunities. The increased
quota has resulted in the exponential growth in the number of
Indian immigrants and the wave of new arrivals still continues
unabated.
In 1980, the U.S. Census Bureau counted 361,544 Indian Americans
and in 1990 Census, the count had doubled to 815,447. In 2000,
the Census count was 1.8 million, again more than double the previous
number in the 1990 Census. In 2008, the number has soared to 2.6
million and if those who are twice migrants (people of Indian
origin from Fiji, Guyana, Trinidad and from other islands in the
Caribbean) are included, the count would exceed 3 million. The
immigrants from India have not only been growing in numbers but
they have been significantly contributing to the fabric and economic
progress of the US society. They continue to attain remarkable
success in various fields of endeavors and several of them occupy
positions of power in key American organizations, establishments
and political parties.
During the past 40 years, large growth in the Indian American
community has spread across many parts of the United States, in
particular the New York tri-state area, greater Los Angeles, Silicon
Valley in Northern California and Chicago. During the first several
years, it was a time when immigrants from India met socially as
Indians and made friendships as Indians; religion did not divide
them; language was not a barrier; regionalism did not separate
them. They were Indians by nationality, Indians at heart and viewed
as a single entity.
Indian Americans are perceived as a very successful immigrant
community in the United States. As their numbers kept growing,
political and religious leaders from India found the Indian American
community offering them a red carpet welcome. These Indian leaders
started making frequent visits to their new found “colonies”
and made every effort to rope in the money, knowledge and skills
as well as the political clout of Indians settled in the United
States. Interestingly, they also brought the divisive problems
of religion and regionalism to their followers and supporters
in the United States. Today the internal politics of India is
echoed in the politics of the Indian community in the United States.
Many Indian Americans appear to be more agitated and consumed
by developments in India than the politics in their newly adopted
country.
Indian Americans in the beginning were busy getting established,
raising their family and relatively content with the material
success they had attained in their new country. The community
was marginalized, political involvement was non-existent and political
activism was negligible. In some places, Indian Americans’
lifestyle attracted racial discrimination such as the “dot-buster”
issue of the early 1990s (reference to the bindi adorned by many
Indian women on their forehead). Their superior qualifications
and meritorious work performance did not stop the artificial barrier
of “glass ceiling" which prevented their ascent to
managerial and executive positions. The courts did not deliver
justice to them and the appeal process did not guarantee them
the desired upward mobility.
The 1965 Immigration Act provided a “Family preference”
quota under which immigrants and citizens could sponsor their
close relatives. As a result, many Indians began migrating to
the United States in steady stream with sponsorship from their
family members. With the arrival of relatives from 1980s onward,
the demographics of Indian community began to change from professionals
to semi-skilled and less qualified immigrants, who found jobs
in department stores, hotels, became taxi drivers, started as
insurance or travel agents, or similar type of work servicing
their own community. Some of the new immigrants with limited English
language skills found jobs at Indian owned businesses which needed
cheap labor for their restaurants, clothing or jewelry stores.
There were some who, with the financial backing of their relatives,
ventured to open small businesses such as gas stations, restaurants,
grocery stores, motels, etc.
The age of information technology in 1990s brought an upsurge
of high-tech people from India. Some came as immigrants while
others came on temporary visas which many subsequently converted
into permanent visa with sponsorship from their employers. The
explosive growth of Indians in the United States created vistas
of opportunities. Some high energy, creative and entrepreneurial
individuals launched their high tech companies, particularly in
the Silicon Valley and a number of them became very successful,
wealthy and famous for their innovations and entrepreneurial ventures.
Gujaratis outnumber any other single ethnic group from India
and many have flourished in the hospitality business. They control
over 40 per cent of the motels and mid-sized hotels all over the
US. Several Gujaratis who started with low-budget motels, now
own and manage multiple properties, motel franchise operations,
and hotel construction firms. Some of them are the owners of leading
franchises such as Radisson and Hilton. The Asian American Hotel
Owners' Association (AAHOA), dominated by Gujratis, has become
a powerful organization in the United States.
There are many business owners who have multiplied their operations.
Uka Solanki owns many Big Saver Food stores with an annual turnover
of $100 million in Southern California. Gurbax Marwah of Los Angeles
owns a dozen of Denny’s restaurants while Ramesh Goyal of
Chicago owns over a dozen Dunkin Donuts stores. Sudesh Sood of
Los Angeles has over 50 Jack-in-the-Box franchise restaurants.
In the Indian grocery business, Patel Brothers from the East Coast
and Kumar Jawa from the West Coast of the USA lead the pack.
The 1984 army attack on the Golden Temple in Amritsar spurred
an exodus of young Sikhs from India, some legally, others without
legal documents. Several young Sikh men, particularly from villages
in Punjab, came to the USA to escape arbitrary arrests, torture
and possible death. A large majority of them were unskilled and
non-professionals. Those who did not have sponsors sought shelters
in Gurdwaras, applied for political asylum or found other ways
to obtain legal status. After overcoming the initial settlement
problems in the United States, many have settled in jobs or occupations
and some of them have prospered far beyond their own expectations.
Indian immigrants -- whether they were skilled or unskilled, operated
restaurants, grocery or liquor stores, 7-11 franchise or motels,
came as professionals, or under family reunification preferential
categories -- they all worked very hard. Over a period of time,
several have worked their way up the ladder and occupy positions
of power and influence in the universities, hospitals, corporations
and political parties. Many business people expanded their businesses,
generated vast fortunes, contributed to the economy of their adopted
land, helped in the growth of trade and industry and created economic
opportunities through investment and innovation. Indian Americans
make up less than one percent of the US population, but they have
opened many doors of possibilities, far beyond their numbers,
and have made an indelible impression on the professional and
business landscape of America.
Not all Indian Americans are wealthy, professional or highly
educated. There are several who make living by driving taxis or
are engaged in similar activity for their livelihood.
Taxi driving is probably the most dangerous occupation in the
United States and not necessarily the first choice for making
a living and raising a family. Although taxi drivers serve an
extremely important function in the transportation business, yet
they do not get respectable treatment.
Thousands of Indians have no choice except to become taxi drivers
to make living, in particular before becoming fully settled in
the USA. A large majority among them are Sikhs and several of
them maintain their religious symbols – keep uncut hair
covered with turban and beard. Some companies do not even hire
people with turbans, particularly since the terrorist attacks
of September 11, 2001 as many Americans frequently mistake them
or associate them with Osama Bin Laden. That unfortunate attack
provoked a backlash that included hundred of hate crimes, even
the killing of a turban-wearing Sikh, Balbir Singh Sodhi of Mesa,
Arizona. Sodhi was not a cab driver but many victims of hate crimes
were in this occupation.
The Sikh taxi drivers often hear derogatory racial remarks, suffer
harassment and are targeted for racial attacks, sometimes even
from their passengers. Whether the motive is bigotry, hate, or
robbery, some Sikh taxi drivers have been frequent victims of
hate crimes. A few have met with violent, horrific and senseless
death. Meanwhile, law enforcement officials have repeatedly failed
to tackle assaults on them.
Taxi drivers, however, are a reasonably good source of local
news and if they are first generation immigrants, they can give
latest news and happenings of the countries they have come from.
They generally are the first ones to get inquiries from passengers
seeking information about restaurants and cafes. Thus, they can
become among the best marketers, but businessmen have not used
them to promote their businesses. If their marketing capabilities
are utilized, they could play a key role in promoting Indian cuisine
and direct traffic to certain selective restaurants and other
facilities which contract to use their services.
Community Mobilization
With the increase in population of Indian immigrants, cultural,
religious and regional organizations mushroomed at a rapid speed;
some organizing themselves into national bodies. Indian professionals,
particularly physicians who had problems of recognition of their
professional degrees and attainments formed their own associations
at local and national levels.
In large cities, regional umbrella groups such as Federation
of Indian American Associations(FIA) were formed, predominantly
to celebrate India Independence day, India Republic day, etc.
During the 1970s and 1980s, there were three dominant country-wide
organizations, namely, National Federation of Indian American
Associations (NFIA), Indian American Forum for Political Education
(IAFPE) and Association of Indians in America(AIA), which promoted
the interests and aspirations of the people of Indian origin.
During the 1980s, there were immigration reform bills proposing
drastic reduction in the quota for family reunification. These
three national organizations went all out to fight against any
reduction in the family reunification quota. They reached out
to the Indian community in the US, joined hands with the other
immigrant communities, collected thousands of petitions opposing
the new bill, and worked with many members of the Congress sympathetic
to the cause. After a long struggle, the US Congress yielded to
the combined strength of the immigrant communities, accommodated
the new realities and kept the family reunification numbers intact
in the new bill which was enacted into law.
In 1987, the US aid package to Pakistan included supply of AWACS
and other highly sophisticated arms to Pakistan. The leadership
of these organizations again mobilized the community for the security
of their motherland, brought busloads of Indian Americans to Washington
D.C. from the neighboring states including New York & New
Jersey, paraded the halls and corridors of world power center,
the US Congress and the White House. They waged an impressive
and vigorous campaign of opposing the supply of highly sophisticated
military equipment to Pakistan, educated the members of the US
Congress about the potential dangers of such supplies, and testified
before the senate sub-committee, a rare honor. History is a witness,
Pakistan did not get sophisticated military hardware.
During the civilian nuclear cooperation deal between India and
the United States, initiated during Prime Minister Manmohan Singh’s
visit to the US in May 2005 and re-affirmed during President George
Bush’s visit to India in March 2006, the Indian American
community played a proactive role in ensuring the passage of the
bills introduced in the Congress.
Some Congressmen, such as Gary Ackerman, Frank Pallone, Joe Wilson
and Joe Crowley – former co-chairs of India Caucus –
openly supported the deal while many prominent lawmakers such
as Democrat Senator Hillary Rodham Clinton, co-chair of the Friends
of India Caucus in the U.S. Senate, Republican Congressman Ed
Royce, former co-chair of the India Caucus and the dozens of members
of the Caucus on both the House and the Senate side, who never
missed fundraising opportunities within the community, conspicuously
stayed silent on the issue.
Besides NFIA, IAFPE and AIA, a few new Indian American organizations
which have come up during the last few years, and some leading
Indian American activists launched a massive campaign to push
through the deal on Capitol Hill. The bills in both the House
and the Senate were passed by a large majority of the lawmakers
including those who initially were fence-sitters. The Henry J.
Hyde United States-India Peaceful Atomic Energy Cooperation Act
of 2006 enabled the U.S. to have India sign an agreement for cooperation
as a prerequisite for nuclear deal between the two countries.
Another Indian American organization which has become a high
profile organization is the American Association of Physicians
of Indian Origin (AAPI) which was founded in 1984 with a goal
to fight restrictions against recognition of Foreign Medical graduates.
It is an umbrella organization for more than 130 member associations
nationwide and serves the interests of over 42,000 Indian American
physicians. Since its formation, AAPI has steadily expanded its
role and responsibilities. According to AAPI President, Hemant
Patel, “We are making a difference in improving the quality
of medical education and patient care by working closely with
public bodies and governments of both USA and India.” AAPI
has also established high level partnership with the government
and policymakers in India. (Indian Express, April 11, 2008)
Political Activism
In 1987, an Indian community activist, Dr. Joy Cherian was chosen
for presidential appointment as US Commissioner of Equal Employment
Opportunity Commission. It was the first high ranking appointment
of an Asian by the president of the United States. Dr. Cherian’s
appointment to sub-cabinet level position by President Ronald
Reagan received swift approval from the Senate. The Asian media
extolled it as a major milestone and Indian Americans were elated
that their community received such high recognition. The successive
administrations made several high ranking appointments of Indian
Americans including those of Dr. Rajen Anand as Executive Director
of Center for Nutrition Policy, Bobby Jindal as Assistant Secretary
of Health, Gopal Khanna and Karan Bhatia. There are many more
who have been appointed to various committees/councils at city,
county and state levels in various parts of the United States.
Indian Americans do not form a significant “voting bloc”
but do want political empowerment which would not come by seeking
appointments only. They began organizing fund raising events for
political candidates at city, county, state and federal levels.
However, their campaign contributions translated into limited
political clout. Some ambitious Indian Americans proactively engaged
themselves in the political process of their adopted country.
They had no constituency in any part of the United States where
Indians could elect one of their own. But they had a role model
in Dalip Singh Saund who in 1956 was elected to the U.S. Congress
from a congressional district with a negligible number of Indian
American votes. Saund was a trailblazer and many tried to follow
his pioneering trail and some succeeded at city, county and state
level. In 2004, Oxford-educated Bobby Jindal who was born of immigrant
parents in the USA, was elected United States Congressman from
Louisiana. Just 3 years later in 2007, Jindal at 36, was elected
as Governor of Louisiana and became the first Indian-American
chief executive of a state in the United States, a major milestone
accomplishment.
Since the late 1980s, Indian Americans have started taking a
more active role in both Democrat and Republican political parties.
They also ventured to learn the rules of political empowerment
and their political activism has shown results in seven Indian
Americans getting elected as legislators at the state level. Kumar
Barve is the majority leader in the state of Maryland while Satveer
Choudhary is state senator in Minnesota. Raj Goyal at the young
age of 26 was elected as state legislator in Ohio. Nikki Randhawa
Haley, a Sikh Business woman, was elected in 2004 to South Carolina
State Assembly. David Dhillon, a third generation Indian American,
was mayor of El Centro from 1985 to 2001. David Dhillon’s
grandfather came from India and settled in El Centro, Imperial
Valley in California where many Indians during the earlier part
of the last century had settled. Dalip Singh Saund had spent most
of his life in the Imperial Valley which was part of his congressional
district. Harry Sidhu was elected as Council member in 2004 of
Anaheim City, home for Disneyland while Harvinder Anand got elected
as mayor of a small, affluent community in New York State in 2007.
Gurpal Samra is the mayor of Livingston (population over 10,000),
near Sacramento, California. In Yuba City where Indian Americans
constitute 10% of the population, two city council members, Kash
(Kashmir Singh) Gill and Tej (Tejinder Singh) Mann were elected
in 2006. This is the first time since the settlement of the first
batch of Sikhs in the beginning of twentieth century in the area
that two Sikhs with farming background have been elected. They
are educated and have deep civic roots in the city. Kash Gill
is Vice President of the local Butte Community Bank while Tej
Mann is the Environment Health Director of Yuba County.
These Indian Americans have dared to turn to politics to achieve
their vision and to raise the profile of their marginalized ethnic
community. The voters who elected the Indian American law makers
are mainstream Americans and not just Indian Americans who form
a negligible percentage of the electorate. Indian Americans may
not have any constituency with majority of Indian electorate but
some political campaigns revolve around them for their fund raising
capabilities.
Indians who came in 1960’s and 1970s are, by and large,
rooted in the United States. They have worked their way up the
ranks of American companies and have also moved with astonishing
speed into politics. The Indian American lobby on the Capitol
Hill is increasingly becoming important and showed measurable
result at the passage of Indo-US Nuclear Deal by the US Congress.
Marriage & Family
The early Punjabi immigrants consisted of males who came as
sojourners to make money and return to live a life of comfort
back in India. They lived together to save money, worked in groups
and moved from place to place in search of work. Many of them
were young and unmarried while others had left their wives behind.
They could not go back for a visit nor could they sponsor their
spouses from India as changes in the Immigration laws enacted
in 1917 barred legal immigration from India. Several of them married
Mexican women while those with college or university education,
generally married American girls despite the law in California
which prohibited marriage between different races.
In the beginning, marriages between Punjabis and Mexican women
aroused concern, some leading to controversies. But over a period
of time, the relationship with Hispanic women became acceptable.
Many marriages were successful but several experienced conflicts
regarding raising of children, supporting issues and causes pertaining
to the immigrants such as donation to temple, Gadar Movement,
and sending money back home. Some marriages ended in divorce for
various reasons and in a few cases, marital conflicts ended in
the murder of the spouse. Prof. Karen Leonard of U.C. Irvine has
written extensively about Punjabi-Mexican families in her book
“Making Ethnic Choices”.
After the passage of Luce-Cellar bill, a few Indians went back
to marry while some others sponsored their wives and children
whom they had left behind years ago.
After India became an independent nation in 1947, the number
of students seeking admission in American universities rapidly
increased. With the liberalization of immigration laws, a large
influx of Indian professionals started migrating to America, only
a few with their spouses. The vast majority of students and immigrants
went back to marry while a few found brides in the USA. “Desi”
children as they were called, born in America, have faced duality
between their parents' culture and the host culture and are torn
between being Indian and being American. When the time came for
marriage, the children were pressured or persuaded to get spouses
from India, many with disastrous results. Now the community has
become large, about 3 million, the preference is to find a suitable
mate in the US.
Senior Citizens
The American system guarantees public pension benefit for those
who have paid social security taxes for a minimum period of 10
years during their working lives. However, the social security
pension is not enough for a comfortable retirement living. Americans
who are not entitled to social security benefits but are over
65 and destitute, are eligible to obtain the Supplemental Security
Income (SSI). Americans as well as eligible immigrants also get
affordable health care after age 65. The Indian Americans who
are entitled to Social Security benefits, are a part of a generation
of savers and a vast majority of them have planned for financial
security in their retirement years.
Indian parents made sacrifices to provide the best education
to their children, particularly sons, hoping for a bright future
for them. Many children who came as students or in search of opportunities
at a younger age are generally well settled in the United States.
They feel obligated to take care of their older parents in the
autumn of their parents’ lives. For parents, too, America
is a great attraction, ostensibly to be closer to their progeny
and grand children. Whether motivated by family ties or compelled
by other circumstances, older parents are encouraged to migrate.
Sense of obligation takes over the problems of living in a joint
family system such as parents’ uncomfortable level of dependence
on the offspring or his financial and emotional stress to house
the parents under the same roof. Nevertheless, the tradition of
extended family of sharing the house by three generations, parents,
offspring and his/her spouse and grand children is continued.
The older parents come to the land of opportunity, yet face many
challenges in adapting to the new societal framework. They leave
behind their longtime surroundings and familiar social networks
and they now have to find a different comfort level of dependence
on their offspring. Many times, the elder parents are sponsored
to help with raising their grand children. They are also given
the responsibilities of cooking, cleaning and maintaining the
house while both their sons/daughters and respective spouses are
at work. Although the children feel that they keep their parents
occupied to avoid boredom, many parents lack the physical stamina
to maintain the new way of life. Many have health concerns that
often go unattended. They came to join their adult children, have
never been in the United States workforce and thus never had the
opportunity to develop their own social network. They have little
or no social life of their own, and are entirely dependent on
their children for transportation even to go to the temple.
In India, respect for the elders is traditionally woven into
Indian life’s cultural fabric. But in America, where adult
children can address their own parents by first name, elders from
India and particularly those who have held an office of status
feel slighted when much younger Indians do not show any deference
towards them. They end up missing their network of friends and
acquaintances, and find a huge social vacuum living in the new
country. Leaving their longtime old friends and lifelong home
exploding with memories, they have to live in neighborhoods where
there is hardly anybody from their own ethnicity with whom they
can communicate. Socializing with those of the same age and culture
is, at best, a weekend opportunity when visiting a temple or attending
a party. Several people find it hard to cope with the loneliness,
isolation and sometimes exploitation by their own children. Some
parents by habit intrude in their children’s life resulting
in undesirable conflicts. Those who cannot adapt to the new situation
go back if they have that option, while many others suffer from
frustration and depression.
Indian Americans who have lived and worked in the United States
for a number of years, have adapted to the lifestyle of their
adopted land, and have become, somewhat if not completely, part
of the mainstream. They have developed their social network and
are not dependent on others for their communication or transportation
needs. No doubt, old age is a vulnerable time of life for everybody
and Indian Americans, even those who are in denial of aging, will
not escape the problems relating to growing old. Although people
in America are living longer and healthier than ever before, sooner
or later, they will become an integral part of the swelling ranks
of the elderly and endure trials and tribulations of the golden
years.
Culture, Religion, Meditation and Yoga
Culture is an all inclusive term. Customs, traditions, performing
arts, cuisine, religion and belief systems are varied and different,
yet they are integral part of composite culture of India. In almost
all parts of the globe where Indians have gone and settled, there
is awareness of India’s culture, be it in the form of yoga,
meditation, music, fashion, or food, it is widely known and accepted.
At the beginning of twentieth century, when Indians started coming
to the United States, there was a low tolerance for the Indian
immigrants. The Bellingham Riots in the state of Washington on
September 5, 1907 epitomized the racial prejudice of the American
people against Indians at that time. However, the majority of
the immigrants from India kept faithful to their religious roots,
some with a keen passion and continued to practice their faith
by doing meditation, or holding prayers privately at their homes.
Since the 1970s, the United States has increasingly become a religiously
diverse nation and with the steady growth of the Indian American
community, the building of temples became a desirable focus of
the Hindu and Sikh groups. The temples help preserve and sustain
religion and culture and also provide an opportunity to practice
religious rituals and to socialize with the new immigrants. The
adherents considered their responsibility to establish places
of worship not only for themselves but for the future generations.
In 1976, the first Hindu temple, Sri Venkateswara temple, was
built in Pittsburgh. Since then, millions have been spent on building
Hindu temples and meditation centers in virtually every city in
the United States. These institutions have helped maintain and
promote Hindu religion, Indian philosophy and culture.
In 1893, more than a century ago, Swami Vivekananda introduced
Hinduism to Americans when he came to address the World Parliament
of Religions in Chicago. He made a lasting impact on the delegates
and for the next four years, he lectured at major universities
and retreats. This generated a significant interest in Vedantic
philosophy. He also started the Vedantic centre in New York City.
After Vivekananda left the USA, other religious leaders came to
spread Hindu religion and philosophy. In 1920, Paramahansa Yogananda
came as India’s delegate to the International Congress of
Religious Leaders in Boston. He traveled widely and lectured to
large audiences in the US and in 1925, made Los Angeles as his
base of operations by establishing an international headquarter
for Self-Realization Fellowship (SRF). Today, there are seven
SRF centers in California where Yogananda's meditation and yoga
techniques are taught on regular basis. Bhagat Singh Thind who
came in 1913 as a student started delivering lectures on Indian
philosophy and metaphysics. His teaching included the philosophy
of many religions and in particular that contained in Sikh Scriptures.
During his lectures, discourses and classes to Christian audiences,
he frequently quoted Guru Nanak, Kabir, and others. He wrote many
books, had thousands of American followers but did not convert
any of them to Sikhism.
Yogi Bhajan who came to California in 1969, started teaching
yoga and propagating the philosophy of Guru Nanak and a form of
Sikhism among Americans. The hippie movement was at its zenith
then and a large number of American young people were using illegal
drugs, particularly marijuana. He established Guru Ram Das Ashram
in Los Angeles where his followers have been congregating regularly.
He was an inspiring teacher and taught “Kundalini Yoga,
the Yoga of Awareness.” Prior to his death in 2005, he had
thousands of his followers embrace Sikhism. He was recognized
with the title of “Siri Singh Sahib” by Shrimonai
Gurudwara Parbandhak Committee, Amritsar. Yogi Bhajan made a “huge
difference to the profile of the Sikh community in the US. He
was also recognized by the US Congress for his services to the
American society. Maharishi Mahesh Yogi started teaching Transcendental
Meditation (TM) in America in the mid-1960's, through which he
claimed to provide “a way for the conscious mind.”
Bhagwan Rajneesh, known as Osho, too had a very large following
in the US. He spoke of harmony, wholeness and love that lie at
the core of all religious and spiritual traditions. He died in
January 1990 but many of his followers still meet at various centers
as also in Pune, the headquarters of Osho organization. Jiddu
Krishnamurti was adopted at an early age by Theosophical Society
president Annie Besant who took him to England to have him educated
privately. Jidu Krishnamurthi wrote many books. But The Book of
Life, which carried extraction from his speeches and publications,
became very famous. The Krishnamurti Foundation, headquartered
at Ojai near Los Angeles, California, promotes his philosophy
through his books, CDs and tapes. Many more mystics and yogis
from India brought ancient Indian philosophy and yoga to America
and found fertile ground for spreading their message. Sri Sri
Ravi Shankar is the `new age' guru and has many centers all over
the world.
Several faith-based movements such as, Bochasanwasi Shri Akshar
Purushottam Swaminarayan Sanstha (BAPS), Chinmaya Mission, Sathya
Sai Baba organization, Ramakrishna Mission, and ISKCON have also
large following. Some target the Indian Diaspora while others
spread their message to the general American population.
Once an elusive practice, Yoga has now surged in popularity and
its impact is everywhere: in movies, television, advertising,
and schools. Several studies have shown that Yoga reduces back
pain, relieves stress and improves overall health and has become
as mainstream of an exercise as walking. Many Americans have incorporated
yoga routines as an essential part of their work out routine.
America is now dotted with Yoga studios providing easy access
to everyone, including business executives and Hollywood celebrities
who practice this ancient Indian art form. Bikram Choudhary has
earned fame and fortune by teaching Yoga to Americans by opening
hundreds of heated yoga studios all over the world. There are
many more Yoga experts and teachers who have gained prominence
in this multi-billion dollar industry. Swami Ramdev is currently
the most celebrated Yoga teacher. There are entrepreneurs who
publish Yoga magazines and yoga books, produce TV shows and make
DVDs, manufacture Yoga clothes, Yoga artifacts, Yoga furniture
and furnishings, Yoga foods, Yoga tea, Yoga energy bars, and hundreds
of products and services.
There are many religious festivals celebrated with great enthusiasm
by different ethnic groups from India. Diwali, the festival of
lights, is celebrated by one and all, with great fervor throughout
the United States. The annual observance demonstrates the rich
history and traditions of the Hindu faith and provides an occasion
for Hindus to remember their many blessings and celebrate their
hope for a brighter future.
In 2007, Diwali Mela at Dallas Cowboys Stadium in Texas was a
celebration of epic proportion. Hosted by the Dallas Indian Cultural
Society, over 50,000 people from Dallas, Houston, Austin, San
Antonio, Arkansas, Oklahoma and New York, came to see performance
of a professional Ram Lila group, hear Bollywood singers and witness
the burning of Ravana’s effigy. It was a mammoth event,
unique with no parallel to it in the United States.
In 2003, the President of the United States agreed to the long-standing
demand by the Indian community and celebrated Diwali at the White
House in the presence of several invited Indian community leaders.
Since then, Diwali festivities at the White House have become
an annual tradition which also shows the growing clout of the
Indian American community in the United States. The US Senate
and the House of Representatives in October 2007 unanimously passed
Resolutions 299 and 747 respectively, recognizing the “religious
and historical significance of the festival of Diwali.”
The passage of the resolutions may be symbolic for some, but it
is a testament to the increased awareness of Hinduism and Hindus
in America.
For Sikhs, religious beliefs are an integral part of their lives.
In the beginning, they practiced their culture, religion, and
traditions privately in absence of a common place like a Gurudwara.
But in 1912, they established Pacific Coast Khalsa Diwan Society
and purchased land with a small frame house in Stockton, California,
which was used as a temporary Gurudwara (http://www.sikhpioneers.org/articles.html).
Three years later, they built the first Sikh temple in the United
States. The new temple was dedicated on November 21, 1915, coinciding
with the 426th anniversary of the birth of Guru Nanak, founder
of the Sikh faith. Many Sikhs would travel hundreds of miles on
important occasions to attend the gatherings which not only served
a reassuring link with their religion but also provided welcome
opportunities to meet and socialize with other Punjabi immigrants.
The Stockton Temple became the center of religious life for the
Sikhs and social and political life for all Indians in California,
particularly for activities relating to the Gadar Movement. Many
years later, in 1948, a second Gurudwara was established 500 miles
away in El Centro, California. Today, Sikhs have built Gurudwaras
in almost every part of the US and hold congregations on regular
basis.
Baisakhi, like Diwali, is celebrated with equal fervor both as
a religious function and as a harvest festival. One of the largest
Baisakhi celebrations is organized at the Los Angeles convention
center to accommodate over 15,000 people. The religious celebration
included Sikh devotional music and a colorful parade.
Classical Indian dance and music are taught in private schools
and academies which offer training in Karnatic, Hindustani, Bharatanatyam,
Kuchipudi, Kathak, bhangra, bhajans, devotional songs & semi-classical
songs and several other forms. Among the different classical dance
styles, Bharatanatyam has gained the most popularity among the
Indian students. Out of the folk dances, Bhangra with all its
different variations has been attaining new highs as a medium
of entertainment.
Punjabis have a vibrant culture and the Bhangra, the harvest
folk dance and music is integral part of celebrations –
weddings, anniversaries, parties. In the U.K, Bhangra bands are
engaged for weddings and parties. Some night clubs in the US routinely
play Bhangra music or have exclusive Bhangra music once a week.
The Bhangra music has also found its way into the recording studios
of some mainstream artists, such as Britney Spears, Jennifer Lopez,
and others. Intercollegiate bhangra competitions where the teams
compete for money and trophies, continue to give a new surge of
popularity among the youth. Bhangra, although rooted in tradition,
constantly evolves with several hip-hop moves with the changing
times.
There are many different offshoots from traditional Bhangra.
Bally Sagoo promoted an offshoot of Bhangra music and his signing
up with Sony, showed Bhangra's growing mainstream presence. Daler
Mehndi has made the sound of Bhangra-pop a craze among many non-Punjabis,
selling many millions of albums. Popular Guyanese born Terry Gajraj
has also composed many of his hits in the USA and the Caribbean
with variations of Bhagra. Pepsi commercial featuring Bhangra
music was a true sign of the emergence of Bhangra into popular
culture.
Sarina Jain has made this folk dance into an exercise regimen.
Masala Bhangra Aerobics Workout classes are taught in some fitness
centers and she also has directed and produced a series of MASALA
BHANGRA WORKOUT videos.
The Smithsonian institution in Washington DC is the most visited
natural history museum in the world. A few Sikh Americans jointly
started a very ambitious Sikh Heritage Project in 2000, to find,
protect and display cultural and historical artifacts of the Sikhs
at the prestigious Smithsonian institution. “Sikhs: Legacy
of the Punjab” was inaugurated on July 24, 2004 at the Smithsonian’s
National Museum of Natural History. The permanent exhibition presents
more than 100 pieces of Sikh artwork and artifacts, including
miniature paintings, arms and armor, traditional textiles and
dress, coins, musical instruments, jewelry, sacred texts, and
modern works of art, highlighting the culture and history of the
Sikhs. The Sikh Heritage Foundation, West Virginia, has been instrumental
in the establishment of Sikh Heritage Gallery.
Yuba City – the Mini Punjab in USA
Yuba City, the headquarters of Sutter County, California, is
about 125 miles from San Francisco. Punjabis came to Yuba City
as migrant laborers in search of work over 100 years ago and faced
enormous social and economic hurdles. They were peasant proprietors
in India and their farming skills and willingness to work hard
helped them find work. Some of them even leased or purchased their
own farms and a few became successful and prosperous farmers.
From 1917 to 1946, legal immigration from India was barred and
the growth of the Punjabi population in the Yuba-Sutter Area dwindled
to a trickle. The post 1946 period when Indian nationals got the
right of citizenship, 100 immigrants were allowed to come from
India and slow growth of Punjabis started again. However, after
the passage of 1965 Immigration Act, the Punjabi population in
Yuba-Sutter Area started growing steadily and today, Punjabi community
population is probably the largest over any other similar city
in the United States. Punjabis now comprise over 10% of the total
population of about 80,000 in Yuba-Sutter area. Several of them
are engaged in agricultural or horticultural activities. In Yuba-Sutter
County, Punjabi farmers grow about 95% of the peach crop, 60%
of prunes and 20% almonds & walnuts.
With the sizeable increase in their population, the community
has diversified from the core business of farming into various
occupations, businesses and professions. Many Punjabis have become
successful entrepreneurs, venturing into trucking, commercial
property, and various other businesses and contribute significantly
to their local economy. Several acquired university degrees and
have gone into various professions — medicine, teaching,
banking, engineering, etc. A number of prosperous Punjabis in
the city own palatial houses and drive expensive cars. They endured
tremendous hardships and worked very hard to realize their American
Dream.
Yuba City is literally a mini Punjab in the USA with three Gurudwaras
and a temple. “Sat Sri Akal” is the preferred form
of greeting; speaking in Punjabi is not considered “foreign”
and Punjabi is officially taught in public schools. A radio program
in Punjabi is regularly on the air. The Punjabi American Festival
(Baisakhi) is organized every year in May by the Punjabi American
Heritage Society which was founded by Dr. Jasbir Singh Kang in
1993 to help the younger generation get connected to their roots.
The annual event features some internationally acclaimed artists
and hundreds of local artists, including students from California
schools, colleges and universities, who perform traditional Punjabi
dances such as Bhangra, Giddha, Jhumar, and other ethnic dances.
The ticketed event attracts over 12,000 people and is aimed at
promoting a better understanding of the Punjabi community, its
culture, and the many contributions they make to the region. Many
business owners rent display booths to put themselves in front
of the prospective customers.
Yuba City is well known for its annual Sikh parade which draws
a large number of Sikhs from the United States, Canada, India,
the United Kingdom and throughout the world. In 1969, the first
Gurudwara in Yuba City was started on the 500th birth anniversary
of Guru Nanak. Since then, on first Sunday of November, Gur Gadi
Divas (Coronation Day) of Guru Granth Sahib (Sacred Sikh Scriptures)
is celebrated by organizing a huge parade featuring many floats.
The 28th annual parade in November 2007, attracted an estimated
80,000 people. The parade provides major economic benefits to
the community as all kinds of goods imported from India are sold
in the Punjab Bazar, a temporary mini shopping mall. Yuba City
looks like a typical city in Punjab on that occasion.
Two days preceding the event, the 48 hour non-stop recital of
Sikh scriptures (Akhand Path) is started on Friday. After the
concluding ceremony (Bhog) on Sunday, the sacred Guru Granth is
ceremoniously carried onto a lavishly decorated float. As the
main float leaves the Sikh Temple to lead the procession, rain
of flower petals comes down from a helicopter hovering above the
parade. A band of dedicated volunteers continuously sweeps the
street in front of its path. Many Sikh groups from different parts
of the United States put up their own floats which follow the
lead float. Many floats have Raagi Jathas (bands of religious
singers) singing hymns. All along the route, enthusiastic devotees
put up stalls to serve refreshments to the participants. Thousands
of participants join the procession, many follow the floats while
several thousand stand along the route and watch. The annual parade
is a good source of economic benefit to the city. It is also a
homecoming weekend for many younger Sikhs who have left Yuba City
for other parts of the US.
Langar (free food) is prepared for the participants gathered
for this momentous occasion. Feeding of over 50,000 people is
a major undertaking and it is done with the help of volunteers
who have the spirit of Seva uppermost in their minds. As many
as 200,000 meals are served during the Guru Gadi Divas weekend.
There is no parallel to the event in the United States.
Didar Singh Bains started the parade tradition in Yuba City.
He came to the US in 1958 from Nangal in Hoshiarpur and worked
as a farm laborer. He and his father bought their first farm in
1962. At one time, he was one of the biggest peach growers in
California and was called “Peach King of California.”
He is probably the wealthiest farmer among Indians in the United
States.
There are also large Punjabi farming communities in other cities
in California such as Fresno, Bakersfield, El Centro and the areas
surrounding these cities. Some of the farmers have earned name,
fame and fortune. A Sikh farmer from Fresno has earned the title
of “Raisin King of California.” The New York Times
calls Harbhajan Singh Samra “the okra king of the USA”.
Samra specializes in growing Indian vegetables such as okra, mooli,
tinda, bitter melon, Indian eggplant, methi, etc. near Palm Springs,
California.
Punjabis have maintained their culture, religion and heritage
and many Sikhs have also retained the distinguishing marks of
their faith. They have invariably added to the ethnic and cultural
diversity of America and have become part of the unique and distinctive
multicultural character of the new society. They have contributed
to the development of the country’s economy at all levels
and reshaped the landscape of the cities and towns where they
have their homes. At the same time, they have established themselves
as a vibrant part of the society that has come to depend on their
contributions in the local and national economies.
Indian Philanthropy
Philanthropy is an act of contributing personal wealth, goods,
time, and/or effort to charitable or similar causes to promote
the common good. Among Indian Americans, there are some socially
conscious individuals who have donated liberally for various causes.
One such person was Jawala Singh who in 1912 was motivated to
fund the Guru Gobind Singh Sahib Educational Scholarships, which
were given to students through a competition held in India for
higher studies at an American university. Singh had started as
an unskilled farm laborer in America and within a short span of
a few years, he worked his way up to become a successful California
potato farmer. He also contributed for the purchase of a hostel
in Berkley by the Pacific Coast Khalsa Diwan, where Indian students
could stay rent-free. Singh’s scholarships helped some Indian
students including Gobind Behari Lal who came for graduate studies
at the University of California, Berkeley in 1912. He later became
the science editor of San Francisco Examiner from 1925 to 1982
and in 1937 was the first Indian to win the coveted Pulitzer Prize.
After the liberalization of US immigration laws in 1965, Indians
who migrated to the United States were educated and qualified
as doctors, engineers, accountants and high-tech professionals.
A majority of the students from India also adopted America as
their new home after acquiring higher education from American
universities. Thus, higher education and professional qualifications
helped them secure high level jobs providing a gateway to middle-class
life. Over a period of time, several became successful professionals
and entrepreneurs and some of them became generous with their
wealth. These affluent Indian Americans have been transforming
the Indian philanthropic landscape by funding educational projects,
establishing hospitals, and supporting medical research that benefit
the public at large. Some have gifted part of their wealth for
local causes in the US where they have earned their wealth while
others reached back to their roots and gave for India-centric
projects. There are some who have directed their contributions
at both India and America. These donors first used their energy,
ability and time to earn wealth and then they walked away from
part of it if not all, to give back to the society that had given
them. Almost all the philanthropists who have given large donations,
gifted to established institutions benefitting the society at
large. But, whether the beneficiary is Indian society or American,
Indian American philanthropists are making a difference with their
increasing level of generosity.
Rajendra Vattikuti made his fortune resolving computer software
problems connected with Y2K and donated $40 million in 2001 to
support cancer research. The gift created the Vattikuti Urology
Institute at the Henry Ford Health System and the Vattikuti Cancer
Institute at William Beaumont Hospitals in Detroit. Monte Ahuja,
like most of the students who came in the 1950s and 1960, brought
barely enough money to buy food for a day, donated $30 million
to University Hospital in Cleveland to build the Ahuja Medical
Center. Monte and Usha Ahuja’s donation was the largest
single donation in the 140-year history of the university. Monte
founded Transtar Industries and built it into the most successful
after-market transmission parts distributor in the world. Gururaj
Deshpande, co-founder and chairman of Sycamore Networks in Boston,
Massachusetts, and his wife Jaishree Deshpande, established the
Deshpande Center for Technology Innovation at the MIT School of
Engineering with a $20 million gift in 2002. The Deshpande Foundation
funds over 50 NGOs in India in the areas of agriculture, microfinance,
livelihood, education and health. Dr Kiran Patel and his wife
Dr Pallavi Patel gave $18.5 million in 2005 to the University
of South Florida to build the Kiran C Patel Center for Global
Solutions on the university campus. The large donation entitled
the university to get state matching funds of $16 million totaling
the donation worth $34.5-million. Both the Patels have contributed
generously to several other philanthropic projects in Tampa such
as a performing arts conservatory and a research center at Pepin
Heart Hospital. In India they have set up a rural village restoration
project in Gujarat while in Zambia they have set up Patel Hospice
Center in Lusaka, Zambia and a heart hospital in Dar-e-Salaam,
Tanzania.
Vinod Gupta, founder and CEO of InfoUSA, has set up Vinod Gupta
Charitable Foundation and established the Vinod Gupta School of
Management and the Rajiv Gandhi School of Intellectual Property
Law at the Indian Institute of Technology in Kharagpur and at
his birth place Rampur, Shrimati Ram Rati Gupta Women's College,
William Jefferson Clinton Science and Technology Center, and Hillary
Rodham Clinton Mass Communication Center for Journalism and Media
Management. Raj Soin, chairman of MTC Technologies in Dayton,
Ohio, donated $20 million to establish a business school at Wright
State University. He also supports the Soin Scholar Program, which
funds the MBA education at Wright State University for three graduates
every year from Delhi College of Engineering, his alma mater.
He has established a non-profit 55-bed Sukh Dev Raj Soin Hospital
in rural Haryana. Krishan Joshi, founder and chairman of UES,
Inc, a high-technology research company in Dayton, Ohio established
the Krishan and Vicky Joshi Research Center in 2006 at the Wright
State University College of Engineering and Computer Science with
his donation of $10 million. John P. Kapoor, a native of Amritsar,
who came to the USA for graduate studies with a fellowship from
the University of Buffalo, in Buffalo, New York, gave $11 million
towards the construction of new building for the School of Pharmacy
and Pharmaceutical Sciences in 2008. Romesh Wadhwani, a Silicone
Valley entrepreneur donated $5 million for bioscience center to
his alma mater Indian Institute of Technology, Bombay in 2008.
In the past few years, the number of India related chairs or
programs in the universities have increased several folds. Today,
such programs are in existence at Columbia, Harvard, University
of Pennsylvania, University of Texas, Austin, and University of
California at Berkeley, University of California at Los Angeles,
University of Chicago, Indiana University and State University
of New York at Stony Brook.
The primary goal of funding a chair or program at a university
is to create awareness and understanding of some aspect of India’s
culture such as arts, music, literature, drama, philosophy, religion,
languages, social and political system. The income from the grant
is used in a variety of ways such as hosting of lectures, seminars,
research conferences, publication of books, offering courses to
students, encouraging study abroad, etc. to achieve the objectives
outlined by the endowment. In 1992, the Indian community made
contributions for an India chair at University of California,
Berkeley. At the same time, Prof. Thomas Kailath established Sara
Kailath Chair in India Studies at the University of California,
Berkeley. Narpat Bhandari, a co-founder of The Indus Entrepreneurs
(TIE) in Santa Clara, California, endowed the Chandra Bhandari
Chair in India Studies at the University of California, Santa
Cruz, in 1997. The Silicon Valley entrepreneurs Talat and Kamil
Hasan established the Kamil and Talat Hasan Endowed Chair in Classical
Indian Music with their donation at University of California,
Santa Clara. Navin Doshi donated funds to create Doshi chair of
Indian History in University of California, Los Angeles, and an
annual Bridge Builder Award of $10,000 at Loyola Marymount University,
Los Angeles. Uka Solanki funded the Yadunandan India Center at
California State University, Long Beach. Dr. Prem Sagar Reddy,
a cardiologist in Victorville donated $1 million to Victor Valley
Community College District Foundation to support School of Allied
Health and Nursing in 2003. He has also donated about $8 million
to various health care causes. Bhupesh Parikh and his wife Kumud
contributed $1 million for the Bhupesh Parikh Health Sciences
and Technology building at Glendale Community College, California.
Dr. Mohinder Sambhi, Professor Emeritus at David Geffen School
of Medicine at the University of California donated $2 million
in 2007 to John Hopkins University in Washington for setting up
the Centre of India Studies in memory of his wife Minno. Dr. Sambhi
who was born in Ludhiana, had donated $1 million for a chair in
Indian classical music in UCLA in memory of his late wife. Drs.
Amrik Singh Chattha and Jaswinder Kaur Chattha of West Virginia
endowed a chair of Sikh Studies at the University of Michigan
at Ann Arbor in the memory of their parents. Dr. Awtar Singh established
a fully funded annual fellowship at the University of California,
Berkeley for a top student from Punjab Engineering College in
Chandigarh for graduate studies. He also established a fully endowed
fellowship with the University of Colorado, Boulder that pays
$5000 annually to a graduate or an undergraduate student with
a parent or grandparent of Indian Origin. Lajpat Rai Munger of
California donated a computer institute and land worth Rs 20 crores
to the Punjab University in 2006 for setting up law and nursing
institutes. Jagdish Khangura, an electrical engineer turned businessman,
started “Baba Kartar Singh Dukki Higher Secondary School
in village Larata, district Ludhiana, Punjab. He created “Baba
Kartar Singh Dukki Educational Trust with endowment of Rs. 30
lakhs to meet the needs of students for books, bikes, clothes,
scholarships, etc.
Darshan Singh Dhaliwal who operates over 1000 gas stations has
donated $2.5 million to Cardinal Stritch University, Milwaukee,
$1 million for a chair at the University of Wisconsin, Milwaukee,
$200,000 for Modern Language Laboratory at the University of Wisconsin,
Parkside, $100,000 for a soccer park and the list of his beneficiaries
runs long. Dr. Narinder Singh Kapany established the Kundan Kaur
Kapany Chair of Sikh Studies at the University of California,
Santa Barbara in 1998. He also has established Satinder Kaur Kapany
Gallery of Sikh Art at the Asian Art Museum in San Francisco.
University of California, Riverside has Dr. Jasbir Singh Saini
Endowed Chair in Sikh and Punjabi Studies. California native Hardit
Singh Aurora has gifted an endowed chair in Sikh and Punjabi studies
at the History Department of the University of California, Santa
Cruz in memory of his son Sarabjit Singh Aurora. Ishar Singh Bindra
and family have established the Sardarni Kuljit Bindra Chair at
Hofstra University in Long Island, New York, to promote the study
of Sikh religion, culture and history. In the same university,
Dr. Hakam Singh of Los Angeles, a scientist and a scholar, has
established the Sardarni Harbans Kaur Chair in Sikh Musicology
(Gurmat Sangeet).
There are many more Indian Americans who continue to give their
charitable donations to support various causes undertaken by nonprofit
organizations. They want to make a difference if their donation
is used effectively. According to Navneet Chugh (India Journal,
Nov 30, 2007), India “centric” charities raised $30
million in the US in 2006. Some of the leading non-profit organizations
which have been regularly raising funds in the United States,
include America India Foundation (AIF), Share & Care, Asha
for Education, Pratham and Sankara Eye Foundation. AIF whose honorary
chair is President Bill Clinton, has raised $45 million since
its inception in 2001. AIF’s initiatives center around education,
livelihood, and public health projects in India – with emphases
on elementary education, women’s empowerment, and HIV/AIDS,
respectively. (www.aifoundation.org). Share & Care raises
funds for a variety of projects in India and the US, Asha for
Education collects donations for education of underprivileged
children in India, Pratham focuses on primary education, and Sankara
Eye Foundation supports eye-care programs in three eye hospitals
in India. There are a number of other similar but smaller outfits
which are engaged in doing an equally good work serving the people.
Conclusion
There are over 3 million Americans of Indian origin including
those who are twice migrants and their number keeps growing rapidly.
The pioneering generation of Indian immigrants suffered prejudice,
bigotry and humiliation when India was herself a slave nation
and was haven of poverty and disease. India obtained political
independence in 1947 but economic emancipation came in the 1990s.
Since then, India has been steadily gaining new respect in the
comity of nations. Indian Americans have been contributing their
due share in India’s emergence as an economic power and
have added a special glitter to the resurgence of India.
The Indian community in the United States, considered as an affluent
community, has become an integral part of the American landscape.
Indian Americans have higher levels of education, large majority
of them are professionals, several are well-to-do businessmen,
and their average income is among the highest in America. They
are also involved in the political process of their new country.
In short, they have become a viable and contributing constituent
of the American mainstream society and contribute significantly
to the country of their adoption – the United States of
America.
Inder Singh regularly writes and speaks on Indian diaspora. He
is President of Global Organization of People of Indian Origin
(GOPIO) and chairman of Indian American Heritage Foundation. He
was president of National Federation of Indian American Associations
(NFIA) from 1988-92 and chairman from 1992-96. He was founding
president of Federation of Indian Associations in Southern California.
He can be reached at indersingh-usa@hotmail.com