Immigration & Familial Evolution: The family is regarded by some as a dying institution while others see it as continually evolving. The fatter fact has been demonstrated by the evolution of ethnic families following immigration to Canada. While immigration frequently involves people seeking greater economic prosperity than was available in their place of origin, other factors also include familial reunitement and protection from persecution. Those people who believe that the family is continually evolving will agree that in today’s world, all of the above factors constitute to immigration. By doing so, they influence familial evolution ast people with preset familial evolution. as people with preset familial expectations adapt, to a great or lesser degree, to their new social environment. A better understanding of the evolving ethnic family form can be gained only by looking at the influence of immigration on a particular ethnic group, and finding answers to questions like: 1. What were the families. of orientation like for the earliest immigrants? 2. What immediate effects did the process of immigration have on these people? 3. How have their families of procreation developed? or What type of family exists today?
The answers to these questions will vary from ethnic group to ethnic group and by a variety of factors which include ideology and public policy of the society into which one immigrant, and whether there exist appropriate support mechanisms for immigrants on their arrival. The influence of immigration on the adaptation of the family form can be readily studied in the Canadian Sikh population, and more specifically, in those settled in British Columbia.
Over the last century, Canada has experienced net positive migration with exception of the Great Depression. By 1885, the construction of the Canadian Pacific Railway (CPR) was complete, and most of the Chinese “cheap labor force was facing unemployment. Where possible, Chinese Laborers competed with white laborers for employment and usually succeeded in getting those jobs not wanted by the white laborer. With the completion of the railway and the high rate of unemployment, Canada did not want more unskilled laborers, but rather farmers for the western territories. They were especially recruiting European farmers.
At the same time however, CPR. steamers were bringing Indians, mostly Punjabis, directly from Calcutta to Canada. These immigrants, traditionally farmers, elected to settle in British Columbia, near both farms. and mills capable of offering employment. Immigration laws were not al- ways favorable toward this population, but nonetheless, the early pat- tern of immigration to Canada resulting in the development of major Sikh securements in British Columbia, continues today.
A new land with its own developing culture, and the recent establishment- of the Sikh settlement required that these immigrants re-evaluate their traditional family form.
As a people, Sikh immigrants to Canada were faced with trying to retain religious beliefs that form a lifestyle and not simply a religious ideology. Sikhs have long been characterized as valiant warriors, an image which stems from religious doc- trine that emphasizes monotheism, “disciplined inner-worldliness, and strong politico-religious organizations.” This means that as members of greater society, Sikhs should defend their community from any perceived threat, whereas individually, they should be gentle and scholarly, and treat others as they would their own siblings. Their strong sense of religious values, particularly in the early period of immigration, meant that along with modifications to the family system, Sikhs would also establish strong socio religious organizations. Historical Perspective: A variety of factors influenced the decision of Sikh emigrants to come to Canada. First, interest was generated within India when a group of Punjabi soldiers/ tourists returned home after Queen Victoria’s Jubilee in 1887 (Chadney, 1977). They returned with stories of abundant employment opportunities. Second, Canadian steamship companies had enticed potential immigrants with exaggerated accounts of employment opportunities, especially with respect to the lumber industry in British Columbia, Both stories were widely encountered in rural areas of India, helping attract a large influx of Sikhs to Canada, although mostly to British Columbia, Sikhs first began to seule in Vancouver in 1904, when 45 Sikh emigrants came in hopes of finding employment. Over the subsequent four years, 5140 immigrants from Punjab arrived in British Columbia, and settled mostly in Vancouver. Most Sikh immigrants were employed in the number industry and this fact combined with high unemployment and a strong racial undercurrent, was creating problems for the federal government. In 1908, Prime Minister Sir Wilfred Laurier surrendered to in- creasing public pressure asking for limits to Asian immigration by intro ducing a new immigration policy. This was a four-clause universal policy designed to stop Asian immigration without openly discriminating against the Indian population. The solution outlined to control regulation stated that any prospective immigrants to Canada must: be travelling on a single ticket from their country of origin (birth or citizenship); be in possession of $200.00 Can at the time of travel, submit to a medical or sanitary examination on arrival; recognize that successful immigration is contingent on the status of the economy (favor- able employment prevailing).
The subtlety of the policy was necessary because Britain feared political repercussions in India. Further- more, immigration officials had complete discretion with the new policy and were at liberty to deal with any borderline cases. This fact enabled officials to admit Europeans who did not completely fulfill these criteria, but were never used to admit Asians, mostly because the $200.00 levy was sizable enough that the accumulation of that much wealth was a significant problem.
The new policy was highly efficient in excluding Asians from Canada. Only one successful appeal of the policy, in 1913, was heard by the Supreme Court. This allowed another 38 Sikhs into Canada, and was followed by a well-known failed attempt, the S.S.Komagata Maru. On May 23.1914,376 Punjabis, mostly Sikhs, were brought to Canada on à chartered boat. Only 21 passengers, who had previously been to Canada, were permitted ashore. The remainder, in a process that lasted 18 days, were subjected to medical examinations. Eighty-eight were denied access on medical grounds, and the remainder on the basis of either the $200.00 levy or continuous journey clause. During this time, food was scarce on the chartered boat, but immigration officials would neither let anyone ashore (even temporarily) nor provide subsistence
The ship remained in port as eventu ally one case was heard in appeal of the immigration policy. Officials agreed that if this case, of Munsh Singh, was successful in appealing to the Board of Inquiry, or the Supreme Courtafter that, additional cases would also be heard. In the end, Munshi Singh was demed admission to Canada, and so were all others still aboard the S.S.Komagata Maru. Fearing mutiny on the ship because of Tittle food and water, and poor sani tary conditions, “the guns of Rain- bow, a Canadian cruiser were uncovered and made to face the S.S Komagata Maru.” On July 23, 1914, without the use of force but with food and water, the S.S.Komagata Maru was made to return to India.
From 1914 to 1945, during the periods of WWI and WWII, the S.S.Komagata Maru was used to ex- amplify the Canadian immigration policy and thus, had the desired effect of reducing Asian immigration. Between 1914 and 1917, only one Asian Indian entered Canada. Subsequently in 1918, while at the Imperial War Conference and under pressure from Britain, then-Prime Minister Borden agreed to allow wives and children of Sikhs in Canada to join their husbands/fathers. The following year, Britain put an end to freedom of movement within the British Common- wealth, legitimizing Canada’s exclusionist policy. Other policies also ex- tended the limitations on Asian immigration, such as that of the Governor General in Council’s bill of 1930, PC 2115 prohibited Asian immigration on the basis of poor economic markets, although wives and children were still permitted to enter the country. The net result of the changing Canadian immigration policy was that from 1914 to 1945, 761 Punjabis came to Canada, mostly wives and children of the 5179 men who came in Canada between 1904 and 1908.
Since the end of the Second World War in 1945, Asian immigration has shown a steady increase to the year 1974 (Chadney, 1977), followed by a moderate decline. The changes in the latter period are less of a result of marked discriminatory immigration practices as compared to the earlier 1900’s, As Canadian immigration policy became conducive to familial reunitement, changes in the family became more apparent Punjabi Sikh families (La Brack. 1988): The idealized family form in Punjab is the patripotestal, patrilocal extended family where all living generations live either in a single dwelling or in multiple dwellings in very close proximity. This gives to joint or joit-extended families (parivar). The physical closeness of the family pro- motes the development of kinship networks that frequently include affinal relatives. The strength of these relationships are observed to be most important where social or political support is necessary. The families follow patrilineal descent, and inheritance is similarly passed. It is not uncommon, however, for daughters to receive patrimony at the time of marriage; this may occur by the choice of the parents, and hence, may or may not constitute a dowry. The practice of patrilineal inheritance stems from the need for economic security in old age, and also ensure f against the loss of familial wealth Family-family unions by marriage are defined by prohibition of marriage to any member of the fou patrilineages of the four grandparents, village exogamy and caste endogamy. Since absolute ages are de fined by stages of the life cycle (the is, birth, marriage, death) marriage is -viewed as necessary. Furthermore hyper famous unions are almost always formed.
Within the context of the larger family, an individual’s age with respect to others will determine his status, power and responsibility in the family. Generally, older persons are both responsible for and have power over younger family members. Gender is also important, women are just behind their husbands in status and power,
The strong familial awareness also means that children are regarded as being important members of the family. The greatest agent of socialization for these members is the family, itself. At home, children are taught to respect their elders, and they are taught familial values, obedience and obligation to family members.
Sikh family form at Immigration: As outlined earlier, the early Sikh immigrants were not able to bring their spouses or children with them when they came to Canada. Once settled in Canada, married Sikh immigrants could not bring over their families cither. If single, they were not permit ted to return to Punjab to marry and come back to Canada with their new spouses. For this reason, the first Sikh families were not established in Canada until 1918 when Prime Minister Borden changed the federal immigration policy, allowing familial reunification.
Consequently, the lack of familial development automatically forced Sikh immigrants, who already felt isolated in Canadian society, to be more reliant on each other for social support. This led to the formation of strong friendship networks which substituted for the absent families. In contrast, Sikh immigrants to the US. when faced with a similar immigration policy, frequently married Mext- can women even if the men, them- selves, were already married. When the American immigration policy encouraged the reunification of families, many of these interracial marriages were dissolved so that the Sikhi male could reunite his first family. There by resuming the relationship with his Sikh wife.
Familial goals of these early immigrants paralleled those of the ideal. family form in Punjab. However, when they did establish families, the result was somewhat different, mostly because of different social dynamics in Canada, and because these were, neo local families establishing them- selves in a part of the world where they did not readily identify with others
Canadian Sikh families (Ames and Inglis, 1973:La Brack, 1988):The contemporary Sikh family in Canada is a patripotestal, nuclear family. The Punjabi ideal is still considered desirable, but the potential is there for only joint families as opposed to the greater joint-extended family. Nonetheless, strong ties are maintained among affine and distant relatives, especially considering that most nuclear families in Canada do not have many relatives in close proximity, recent immigration is mostly the cause of this – phenomenon
Like Punjabi Sikhs, Canadian Sikh families follow patrilineal descent, although children of Sikh immigrants = usually identify both sides of the family (mother’s and father’s sides) when describing relationships. This is a key aspect in the evolution of the family since the paternal emphasis has weakened to permit parental equality with respect to famdial relationships. Since these families may have few, if any kin in Canada, this relaxation of traditional ideology encourages strong ties with any proximal relative. Patrimonial inheritance in Canada, however, does not follow the traditional pas- sage only to sons. Instead it is shared by wives, sons, and daughters in a testamentary fashion, although usually without wills. Since controlling forces are much weaker in Canada, us opposed to in Punjab, patrimonial in- heritance and the threat of disinheritance, may be used to enforce parental power over sons.
Matrimonial unions are also defined by a set of prohibitions which include marriage within any of the four patrilineages identified by the four grandparents, village exogamy. hypergamy, and caste endogamy. These prohibitions are identical to traditional unions and, again, marriage is seen as a very important transition stage in life. The stages, them- selves, are birth, childhood, maturity (marriage) and death.
In the nuclear and extended families, age brings elevated status, power and responsibility toward the family. Higher income also tends to increase one’s status in the family, although it is rare for males to accept that their sponges may earn more than they do themselves. Thus, the basic organization of the family is centered around the concepts of age and financial contribution. The individuals who occupy these roles are responsible for the younger members of the family. The roles of the younger family members include obedience, obligation and respect of elder family members. The family still plays a major role as an agent of socialization for children and ensures that children learn familial values. Beyond the family, socialization routinely occurs in schools, where male Sikh children are encouraged by their parents to achieve a solid formal education and hence, compete with others in the achievement of status and wealth,
A similar familial evolution is seen in the US, although they demonstrate variable diversification from traditional ideals with respect to specific aspects of the family. For example, even though American Sikh parents generally agree with encouraging children to seek formal educations, the stress on this aspect is much less. Instead, they encourage their sons to follow in the family business which is frequently agricultural. Daughters are encouraged to attend college because t is seen as qualification for marriage.
to be continued.s
Article extracted from this publication >> May 27, 1994
