Early Sikh Immigrants
Who was Singapore's first Sikh? The answer is not readily forthcoming.
No records exist which clearly state who was the first Sikh to land
here. But many of the older Sikhs still alive in Singapore recall
tales of one Maharaj Singh, a political prisoner exiled to Singapore
by the British after the Second Sikh War in 1849.
A Sikh of noble birth, he refused to concede defeat to the British
and formed a guerilla band with his followers. Unfortunately for
him, he was caught and imprisoned before he could really organise
himself. But his popularity among the Sikhs, even after he was jailed,
was such that the British decided it was in their own interests
to exile him.
He was sent to Singapore with a manservant, arriving here sometime
in the 1850's. He was housed in the old Outram Road Jail and by
all accounts was a religious person, spending long periods of time
in prayer and meditation. Tales passed down by word of mouth speak
of him possessing spiritual powers and of working miracles. There
is no record of when he died, but it is known that after his death,
he was cremated outside Outram Road Jail. Sikhs of that period,
believing he was a saint, built a tomb on the spot where he was
When the authorities wanted to expand the prison, his tomb was
broken up and rebuilt on a spot about a mile away. In later years,
the Singapore General Hospital (SGH) was built near the site of
the tomb. It was not disturbed and remained in what became the hospital
grounds. In 1965, the government asked the Sikhs to remove the tomb
as they wished to expand the hospital. So once again, the tomb was
broken up. This time after some prayers, five stones all that remained
of the old tomb, were removed and placed in a new resting place
in the forecourt of the Silat Road Temple nearby.
Some people call this temple as Gurdwara Baba Karam Singh. Why
Baba Karam Singh and not Maharaj Singh? There is some controversy
over who the tomb at Outram Road and subsequently SGH grounds really
belonged to. The only point of consensus is that it belonged to
a saintly person. There are those who believe it is Maharaj Singh's.
Then again there are those who say it was that of Baba Karam Singh,
who was said to possess some spiritual powers too. What is certain
is that those who maintained the tomb and later made it into a shrine
of sorts, believed it was Baba Karam Singh and the name has come
to stay. There may have been other political prisoners exiled to
Singapore too, but nothing is known of them.
The first wave of Sikhs to land in Singapore came in the form of
sepoys (policemen) recruited in India to help keep the peace and
put down the Chinese gang wars. In 1873, Captain Speedy recruited
110 Sikhs from the Patiala, Ludhiana and Ferozepur districts of
Punjab for service in Perak (in Malaysia). This band was known as
the Perak Armed Police. The success of these early recruits prompted
the British to recruit more Sikhs and by 1888, under one Captain
Walker, the group had grown and came to be known as the 1st Perak
Sikhs. By 1896, the force numbered 900 and was renamed the Malay
States Guides with Walker as their first Colonel.
Meanwhile, the success of the Sikhs as policemen or sepoys in Malaya
led the British to bring some down to Singapore. The first batch
also from Patiala, Ludhiana and Ferozepur was brought to Singapore
in the late 1870s and formed the first Sikh Police Contingent stationed
at Sepoy Lines later known as Pearl's Hill overlooking Chinatown.
Sikh policemen were also recruited by the Tanjong Pagar Dock Company
to form the Tanjong Pagar Dock Police Force.
While the first wave of Sikhs came mainly as policemen, by 1885
more Sikhs from other districts in Punjab namely, Grurdaspur, Amritsar,
Jullundhar and Lahore were making their own way down to Singapore
to seek their fortunes. Most of these Sikhs could not enter the
Police Force as the earlier recruits restricted subsequent entry
to their relatives or fellow district folks. As such, these later
migrants became watchmen, additional police constables, small time
businessmen or went into dairy farming. The story of one Hari Singh
Choney from Gurdaspur district is typical of these early migrants.
Hari Singh came to Singapore in 1885. He travelled like many others
on deck, cooking his own meals. He landed in Singapore at Tanjong
Pagar and was helped by some Sikh policemen on duty who gave him
temporary accommodation. One Sunder Singh, a police constable, helped
him find a job patrolling the grounds of the Botanic Gardens. Like
many of the Sikhs in Singapore then, Hari Singh led a very frugal
life, repatriating most of his savings and helping to bring out
other relatives. A couple of years after his arrival, Hari Singh
brought out his younger brother Jaimall Singh and found him a job
as an Additional Police Constable. The job of these APCs in those
days was to guard the Government run opium shops which were then
legal in Singapore.
Many of these early Sikhs came as bachelors. They later returned
to India with some money, married and brought their families back.
Hari Singh was no different, except in his case he had to return
rather suddenly as his elder brother Bhagat Singh died suddenly
leaving behind a young son. Hari Singh got married in India and
adopted Bhagat Singh's son, Achar Singh.
Hari Singh returned to Singapore after 1900 and got a job as a
watchman with Lim Hoe Chiang of Tanjong Pagar. He was given a place
to stay at the factory, at the junction of Wallich Street and Peck
Seah Street. Next to the factory was an open piece of ground where
Hari Singh decided to build a wooden shed and keep some dairy cows.
He started with three cows and began what was eventually to become
a full-time business. His adopted son, Achar Singh, started schooling
but it was some time before the family grew. In 1920, the first
of Hari Singh's four sons was born. Then came the twins Bassan Singh
and Wassawa Singh followed by the youngest, Inder Singh. The boys
had plenty of Sikh friends as by then a lot of other Sikhs had migrated
to Singapore. One Sewa Singh Sedukay, whose village is close to
Hari Singh's in India settled in Wallich Street and built a wooden
shed next to Hari Singh's and started his own cattle business. Sewa
Singh Sedukay's eldest son, Dewan Singh Randhawa till the 1980s
ran the only Punjabi Weekly newspaper in Singapore.
Like all other Sikh migrants, Hari Singh put a lot of emphasis
on education. He made sure his children acquired both English and
Punjabi education. Achar Singh joined the Government Printing Office
in Johor Bahru as a proof reader. Sewa Singh joined the Medical
Department as did Bassan Singh. Inder Singh later migrated to England
and became a coal miner. Wasswa Singh died in his teens. After spending
virtually his whole adult life in Singapore, Hari Singh like his
contemporaries, did not wish to end his days in Singapore. He returned
to India in 1952 and died there soon after. His descendants now
fourth generation Sikhs in Singapore, are comfortably settled middle
class Singaporeans, who while they still maintain links with their
village in Punjab, have no intentions to return there.
The early Sikhs were either watchmen, policemen or dairy farmers.
The traders or businessmen in the community came much later after
the Second World War and established themselves in High Street,
dealing in mainly textiles. As stated earlier, the early Sikhs placed
much emphasis in education and not surprisingly, their children
either became civil servants or professionals through hard work
Sikh Temples in Singapore
Religion is an integral part of the daily life of a Sikh. When the
first batch of Sikhs was brought to Singapore by the East India
Company as policemen, a temple was built for them at Pearl's Hill
Barracks. Similarly, the Tanjong Pagar Dock Company built a temple
for the Police in Anson Road. In 1920, a Sindhi merchant donated
his house in Queen Street for a temple and the Sikhs named it "Wada
Gurdwara", meaning "The Big Temple". The management
committee consisted of elected representatives of the Majha, Malwa
and Doaba Sikhs. The three temples representing these areas - Sri
Guru Singh Sabha, Khalsa Dharmak Sabha and Pardesi Khalsa Dharmak
Dewa - sent three members each for the management committee and
one member each for the Langar (Food) Committee.
In 1925, the Majha Sikhs opened a temple in a double storey house
in Queen Street near the junction of Bras Basah Road. Two years
later, there was a misunderstanding over the priest, Giani Partap
Singh, because he paid a dowry to get married. Santa Singh Sedukay
and Ganesa Singh Malli opened another temple in Cecil Street with
Giani Partap Singh as priest. So during this short period, there
were two Singh Sabhas in Singapore. Two years later, both factions
settled their differences and all the Mahja Sikhs moved back to
the Queen Street premises. In 1931, the Sabha moved to its new temple
at 90 Wilkie Road. In 1980, the Sabha moved to a new building at
92 Wilkie Road adjacent to the one built in 1931. The old building
was converted into a Janjh Ghar and for accomodation. There are
plans for a museum as well.
The Malwa Sikhs started a temple in Chandy Road behind the present
Cathay Building about the same time as the Majha Sikhs started the
Sri Guru Singh Sabha. From Chandy Road, the Khalsa Dharmak Sabha
moved to its present building at 18 Niven Road.
The Doaba Sikhs had their temple at Kirk Terrace. The government
acquired their land for urban development and they have since moved
to Lorong 19 Geyland.
There used to be another Sikh Temple in a double storey building
in Kerbau Road. This had been in existence since before the Second
There were also other Sikh Temples built for the convenience of
Sikhs living in nearby. One such temple was the Jalan Kayu Gurdwara.
There was also one in the Naval Base for Sikhs working in the base.
Another was in Sembawang Road for those living and working outside
the base area. Today, a new temple exists in Yishun called Yishun
Gurdwara. This is the result of the merger of the Jalan Kayu and
Sembawang Gurdwaras, following the residential developments in the
north of Singapore. When the British Government decided to improve
and extend the Harbour Board area, it was necessary to demolish
the Dock Police Barracks where the temple was situated. It offered
the Sikh Contingent land in Silat Road for the temple and also gave
monetary aid. Two policemen from the Sikh Contingent were nominated
to collect funds for the building of this temple. One of them was
Wasawa Singh, father of Bakshis Singh, a retired school principal.
Funds were collected from the Sikh communities in Singapore, Malaya
and Christmas Island and the Silat Road Sikh Temple became a reality.
The management of the temple was left to the Sikh policemen under
the chairmanship of an officer of the Sikh Contingent. After the
Second World War, the Sikh Contingent was disbanded and the Silat
Road Temple was handed over to the Central Sikh Temple Committee.
The temple is today a part of the Central Sikh Temple.
When India and Pakistan attained independence, many Sikh businessmen
who were uprooted from their homes came to Singapore and gradually
this number grew. In the beginning, these Sikhs used to pray at
the Central Sikh Temple in Queen Street. Later, they started a mobile
temple holding prayers in the homes of their members by rotation.
They soon decided to have their own temple and in time bought a
building in Wilkinson Road which they have turned into a beautiful
temple. Membership is limited to these original founders. Associate
membership is open to all but these members have no say in the running
of the temple.
The new Central Sikh Temple building was completed in 1986 and
was built at a cost of $6 million. It has an air-conditioned prayer
hall and is sound proofed. There is an underground car park, modern
kitchen facilities, accommodation for the priests, rooms for meetings,
and a library.
The Early Sikh Priests and Ragis
The first priests were from among the Sikh policemen or sepoys.
Two of these were Bhai Wasawa Singh and Bhai Amar Singh. Among the
early priests in Singapore were Bhai Narain Singh Chambal, Bhai
Gurdit Singh, nicknamed Bhai Pawa as he was very short, Bhai Partap
Singh Nangal, Bhai Inder Singh and Bhai Ganda Singh.
In the 1940s we had Bhai Assa Singh Bandal, Bhai Arjan Singh, Giani
Gurcharan Singh, Giani Mohinder Singh Chakarwarti, Giani Kartar
Singh Khandawalla and Bhai Hazara Singh. These learned priests lived
the life they preached and were held in high esteem by the community.
During their free time, they gave free Gurmukhi lessons to the children.
A few of them could also do Kirtan with tabla and harmonium accompaniment.
Another well-known name was Sant Sohan Singh of Malacca. He was
born in India in 1902 and came to Malaya in 1926. He stayed in the
Seremban Sikh Temple for a short time and in 1926 was appointed
priest at the Malacca Sikh Temple. He was an excellent Akhand Pathi
and soon everyone began calling him Giani Sohan Singh. His association
with three very learned priests, Giani Gurbax Singh "Pandit",
Sand Gulab Singh and Giani Chanan Singh Gurne, made him realise
that he lacked a great deal of knowledge as far as the scriptures
were concerned. So in 1932, he went on leave to India and joined
the Gurmat College at Damdama Sahib and there he studied under Kartar
Singh Dakha, a very famous Sikh scholar. He obtained a degree in
Giani and was also conferred the title of "Kawi Kawya Maha
Giani" (learned poet great intellectual) for his poetry.
On his return in 1934, he took up his old job as priest of Malacca
Sikh Temple. He helped all those who came to him and never turned
anyone away. During the Japanese Occupation, he started dressing
up with a chaddar (white piece of cloth) and soon everyone began
addressing him as Sant Sohan Singh. He held Granthi Samelans (Conference
of Priests) for all the Sikh priests in Malaya and Singapore at
which topics of common interests were discussed. After his death,
no more such conferences took place. In 1921, the Khalsa Dewan Malaya
employed Bhai Pall Singh, Bhai Badan Singh and Bahadur Singh Ragi
Jetha (Musicians) to do parchaar (preach religion) in Malaya. Singapore
Sikhs were able to listen to them occasionally when they were invited
to Singapore. Bhai Pall Singh and Bhai Badan Singh were both students
of the famous Bhai Jowalla Singh of Baba Bakala. It was a pleasure
to listen to their classical melodies. The accompaniment on the
drums by Bahadur Singh was a joy to listen to. Bhai Pall's Singh's
children grew up and joined their father's group. Sohan Singh Josh,
the eldest son was an accomplished Tabla (drums) player. Bhai Badan
Singh lived to a ripe old age. He is remembered by many of his students
throughout the country.
The late Mr. Bhag Singh, a school principal, took up music in the
1930s in Kuala Lumpur and later moved to Singapore. He studied under
Ustad Jeevan Khan from 1937 to 1939. Ustad Ji belonged to the Patiala
Gharana of music. Bhag Singh's first student was Ram Singh Gulzar.
The author, Seva Singh, joined Bhag Singh's group during the Japanese
Occupation and initially studied under him. Later Seva Singh increased
his knowledge from various other sources in India and Pakistan.
Mr Bhag Singh's group was the first local born Sikh youth musical
group in Singapore and was comparable to many established groups
In the 1920s and early 1930s, there was a group of Shabad (hymns)
singers from the village of Mallian. They were five in number, all
brothers and cousins and all were more than six feet tall. They
wore malmal (very thin type of cotton cloth) kameez or shirts like
those worn by Pahelwans (wrestlers), and gold necklaces. They sand
mostly Halle dey Shabads, (sung like Kawalis with a fast beat).
The youngsters found the fast beat with Dholak (drums), Shaney (small
cymbals), Chimta and Khartale (other Indian musical instruments)
It was only in the 1930s that Sikhs in Singapore had the opportunity
to listen to other types of professional singers from India when
Janki Bai and Kalka Bai of Calcutta spent a month in Singapore and
gave performances every evening in Serangoon Road. There were also
concerts given by professionals. Among the well known and talented
musicians and singers were Dr. Chotta Singh, Master Sawan, Ustad
Noor Md. Khan, Veer Chand and Master Mohammed.
There were also many talented Tabla (drum) players including Sardar
Khan, Ustad Mohammed and Krishan Deo Tiwari. A student of Gwalior,
Krishan Deo was also a brilliant exponent of the Mirdhang. He gave
a number of solo performances at the Victoria Theatre and among
the North Indian Community he was usually called Mirdhangi. Very
few people knew his actual name.
Today, much of the kirtan done in the temple is either by the priests
or by professional Ragis (musicians) who come on tours. As a result,
very few Singaporean Sikhs do Kirtan in the temples now. Seva Singh
and his family used to be one of the exceptions. His eldest son,
Terlochan Singh is a Sitarist of Willayat Khna Gharana and an accomplished
classical singer. Satwant Singh and Surinderjeet Singh are accomplished
Tabla (drum) players. With them as with most Singapore Sikhs, Kirtan
is only a hobby.
Sports and Other Activities
In 1931, a group of young Sikhs got together and formed the Khalsa
Association. This group included Tara Singh, Wazir Singh, Choor
Singh, Bhag Singh, Sohan Singh (Kadoo) Randhawa, Hardit Singh Karmuwalla,
Terlok Singh, Mahambir Singh, Durga Das Singh, Dewan Singh Randhawa
and Teja Singh. The first clubhouse was in a padang (field) at the
end of St.Georges Road. It was a wooden hut. In those days, the
members found it difficult even to pay the salary of the caretaker.
As more and more Sikhs joined the association, things livened up.
After the Second World War, the association moved to Jalan Bahagia
where a proper clubhouse was built. There was a good field for games
and for the yearly fun fair, the Punjabi Mela. Some years later,
the government offered a site in Tessensohn Road with compensation
for the old building. A building committee was formed with Justice
Choor Singh as chairman. The new clubhouse could never have been
built without the untiring efforts of the committee which comprised
of Jaswant Singh Gill, Sadhu Singh Khaira, Khushal Singh, Sardara
Singh, Dewan Singh Randhawa, Mukhtiar Singh Matta and Tharam Singh.
Our boys have always done well in sports, winning the league championship
and knockout competition in hockey many times. In cricket, we used
to less well. Besides the then Punjabi School housed in the clubhouse,
Tae Kwon Do and Karate lessons were also conducted there. The club
is still used for weddings and dinner parties.
The Sikh Community has always taken an active part in all the National
Day Celebrations by sending a contingent of marchers to the Parade
under the banner of the Singapore Khalsa Association. In one of
the National Day Float Competitions, we won the Best Cultural Float
Prize and we were awarded the Silver Cup. For this winning effort,
we have to thank Satwant Singh Bath, Pritam Singh Malli, Dharam
Singh Dler, Terlochan Singh and Harbans Singh for their hard work.
The Bhangra Dancers in the march past used to be a great hit with
the spectators. On one wet day the caption in The Straits Times
with a picture of the dancers read : "The dance of joy in the
streets of Singapore".
The Sikh Missionary Society
In 1940, a group of Sikhs formed an association to propagate the
Sikh faith and called it the Sikh Missionary Society of Malaya.
The man behind the move was Bhag Singh, a school teacher. The others
in the group were Sadhu Singh Khaira, Sohan Singh Panj Garain, Ujagar
Singh, Teja Singh Hitashi and Gulzar Singh. The registered office
of the Society was at 175 Queen Street. The committee of the Society
later managed to get Giani Phuman Singh, a very learned Sikh from
India to join it. During the following years, this young group of
workers did much to propagate the Sikh religion. Tracts in Tamil,
Malay, Chinese and English were distributed free so that the other
communities would come to know the Sikhs and their faith better.
Giani Phuman Singh travelled all over Malaya and gave lectures in
The Sikh Missionary Society also launched a Scholarship Fund for
needy Sikh students to pursue their university education. Monetary
help was also given to children for their secondary school studies.
The first recipients were Gorboux Singh, who became a school principal,
Harbans Singh, who became a lawyer and Nachatar Singh.
The driving force behind the society was Bhag Singh. His untimely
death in 1960 was a big loss to the Sikhs in Singapore and Malaya.
The committees that tool over the running of the Society could not
carry on as before and now the society is just a name in the books
of the Registrar of Societies.
The Sikh Partinidh Sabha
In early 1950, at a meeting held at the Queen Street Sikh Temple,
the Sikh Partinidh Sabha was formed. Its function was to run the
Khalsa English School in Niven Road and the Khalsa Punjab School
in Wilkie Road.
The Khalsa English School was very necessary at this time because
there was a shortage of schools in Singapore and many of our Sikh
children could not find places in government and government aided
schools. Classes were from primary to secondary levels. When there
were sufficient schools in Singapore to absorb all the children,
the Khalsa English School was closed. The Khalsa Punjabi School
at the Sri Guru Singh Sabha in Wilkie Road was transferred to the
Singapore Khalsa Association and the Sikh Partinidh Sabha was dissolved.
The Sikh Newspapers and the Press
The first Sikh newspaper was started in Malaya in 1936 and was called
the Pardesi Khalsa Sewak. In 1965, there was a change of ownership
and the name was changes to Malayan Samachar. Dewan Singh Randhawa,
who resigned from the Singapore Police Force in 1946, started the
first Punjabi paper in Singapore in 1951. He called it the Navjiwan
(New Life). It was printed in Gurmukhi script and the paper had
to struggle even though it was the only Punjabi paper in Southeast
Asia. Advertisments, printing of wedding cards and commercial printing
kept the paper going. In the late seventies and early eighties,
things brightened up. The paper brought in the latest in off-set
printing. It by now had subscribers not only in Singapore, but in
Malaysia, Thailand, Indonesia and Australia.
Two other Sikhs have gone into the printing business and do only
commercial printing. They are Kartar Singh, a retired police officer
who owns Ford Printers and Gurpal Singh who owns Magh Printers.
Incidentally, Gurpal Singh learned the printing business as a teenager