In a world filled with diversity, it’s the uniqueness of cultural identities that enrich the global tapestry.
The Sikh turban, known as the Dastaar or Pagri, stands as a resplendent symbol of both the individual and collective identity of Sikh men and women. Beyond its aesthetic appeal, the turban is a deep-rooted, multifaceted representation of faith, heritage, and a commitment to the Sikh way of life.
“A Sikh is supposed to keep his body Like a Gurdwara [A Sikh temple], with Gurbani [religious hymns] recited within all the time, said Gurjeet Singh Sidhu,” chairman of Dashmesh Culture Centre (DCC). “With that, a Turban plays the roll of a Nishan Sahib [a saffron flag always found outside a Gurdwara representing the Sikh community] to stand out in a crowd of thousands so that people can identify you as a Sikh.
The history of the Sikh turban can be traced back to the very inception of Sikhism in the late 15th century.
“Guru Nanak Dev Ji, the founder of Sikhism, initiated the tradition of wearing the turban, but it was Guru Gobind Singh Ji, the tenth Guru, who further emphasized its significance in the late 17th century,” said Sidhu, in an interview conducted in Punjabi.
“Today, the turban is an indelible part of Sikh identity, symbolizing devotion to the teachings of Sikh Gurus.”
One of the most profound principles that the turban represents is the idea of equality.
“In the early modern period, Turban was only limited to the elite class, it was seen that only the kings and leaders of the tribe were allowed to wear Turbans, they were called Sardars,” said Armaandeep Singh Randhawa, a baptized Calgarian Sikh, and also an international student at SAIT originally from Amritsar, Punjab. “However, these practises were changed by Shri Guru Gobind Singh Ji in 1699 when he formed Khalsa.”
My Sikh would stand out in a crowd of a million.
The Khalsa, a community of initiated Sikhs, were required to wear the Five Ks, one of which is the Kesh, the uncut hair-covered turban. This practice underscores that all members of the Khalsa are equal, regardless of their social or economic backgrounds. Other four K’s are Kanga, a wooden comb; Kara, A steel bracelet; Kachera, a cotton underwear with knots; Kirpan, a ceremonial sword.
For Sikhs, the turban is not merely a piece of cloth wound around the head but is a symbol of their unique identity and a source of immense pride.
“I have personally experienced that I stand out in this diverse community of Canada, having people from all over the globe with different cultures and backgrounds because of my Turban,” said Randhawa. “The kind words of Shri Guru Gobind Singh Ji always strike my mind whenever I feel being identified by my Turban, ‘My Sikh would stand out in a crowd of a million.”
The Sikh turban is not just a religious garment; it serves practical purposes as well.
“Historically, the turban protected the head and hair from the harsh climate of the Punjab region in South Asia,” said Sidhu in an interview conducted in Punjabi.
“In times of battle, it could also act as a form of protection.”
Turbans evolved throughout the time, beginning from the period one — the Sikh gurus (1500-1700). Royal Indic turban was the first type of turban tied during the period of the first nine Sikh Gurus.
After the Gurus’ royal Indic turban, during the Khalsa Sikhs (1700–1820), who were highly militarized, introduced a new turban style called the Dumalla (Khalsa-style turban). This turban was designed to fit their military way of life and to keep their uncut hair neatly wrapped. Dumalla is still tied by the baptized Sikhs very commonly as they believe that they are continuing the Guru’s Khalsa (Army).
In 1801, the power of the individual Khalsa Sikh misls became consolidated under the ambitious leader of the Sukerchakia misl, Maharaja Ranjit Singh (1801-1849), this is when the Sikhs got introduced with regal turban which had a dip in the middle. Over time, the regal turban was often accompanied by a large flowing flap covering the neck, perhaps the beginning of the Turla in later styles.
Sikh Raj led to many divergences in turban style, and there was heavy variation in how Sikhs tied the regal turban. This last style marks the trend for the further development of the Sikh turban and can be seen as the predecessor to the nok pagh, or triangular turban.
Towards the late 19th century (1870s), the Sikh look in the military started to transform into its modern incarnation. In particular, Sikhs serving for the British started to tie their flowing uncut beards in nets, and the nok pagh became neater, albeit quite large.
By the 1930s, the nok pagh had effectively evolved at least among military men and professionals, to what it is today; the pagh had a small, compact, and neat appearance.
“During the British rule, the Sikh were introduced with a fresh style of turban which would go with the British army uniform,” said Sidhu.
“Till this date, it is very common amongst the Sikhs residing in the UK.”
Nowadays there are many extended styles of Turbans like Amritsari Pagg, Patiala Shahi Pagg, Morni Pagg, Gurmukhi dastar, and most commonly, the Wattan Wali Pagg, also known as the free-style Turban and many more.
However, the Sikhs don’t tie a full-sized Turban 24- seven that is 6-8 meters long, instead, it is more common to tie a Parna, a round turban or a Keski as a more practical and comfortable option.
Parna came into use around the 18th century and is still common amongst Sikhs.
A Parna is much shorter in length as compared to any other full-sized Turban, mostly three meters, it was commonly worn among rural Punjabis (not just Sikhs), especially while working in the fields for practical usage.
Sikh turbans come in a myriad of colors, styles, and sizes, offering an array of choices that provide a glimpse into a person’s cultural background and personal preference. The choice of turban style can vary based on regional tradition or the individual’s inclinations.
“There is no restriction on colours of Turban, it is just preferences and personal beliefs,” said Sidhu. “I have around 25 colours of Turbans, and my personal favourite is Blue.”
On the other hand, Randhawa had his own story about his favourite.
“There are umpteen colours of turbans found in the market today and people select their turban according to their outfit,” he said. “I have somewhere around 23 colours but my favourite one is Red as it was a gift from my mother and also the first Turban I ever tied.”
On the journey of providing uniqueness to the Sikh community, DCC, Calgary’s Gurdwara has taken initiatives to achieve the order.
“We organize turban-tying camps at DCC every week, anyone who wants to learn how to tie a Turban is most welcome,”said Sidhu.
From the classic and elegant Keski to the regal Dumalla, each style reflects personal identity within the broader Sikh framework.
In today’s interconnected world, the Sikh turban has become an internationally recognized symbol of Sikh identity. It transcends borders and languages, signifying the core values of Sikhism – courage, spirituality, integrity, and a deep respect for diversity.
The turban is considered a part of the body by many Sikhs.
“It’s been 11-to-12 years now and I can’t imagine myself without a Turban,” said Randhawa.
While the turban has a deep significance to Sikhs, others need to understand and respect its importance as well. Sikhs have faced misunderstandings and prejudice due to their distinctive appearance, but education and awareness can bridge those gaps.
As a symbol of faith, the turban deserves reverence and recognition, not discrimination.
