Cultural Identity & Traditions
Holding onto Traditions, Values, and Culture
Finding and creating cultural awareness
I am often asked what my background is. And, depending on who is asking, will determine the outcome of my answer. I have a few answers, I am Canadian, as I was born and raised in Toronto. I am Guyanese, as my parents were born and raised in Guyana. I am South American, as Guyana is located between Suriname, Brazil and Venezuela. I am West Indian, as Guyana is apart of the West Indies, along with the Caribbean Islands. I am Indian, as six generations ago were born in Uttar Pradesh India. I am Hindu, as I was born to Hindu parents.
My cultural identity is something that fortified as I became older. When I was younger, growing up, I was ashamed of the traditional clothing, smelling like curry, and being seen at the temple. All that I knew was that we were made to go wherever my parents went, and often it was places that we did not want to go. Or, we just stayed home.
I am not sure at which point it became obvious, but no one could ever pronounce my name properly. I remember there was one point that I wished my name was Valerie after Valerie from Beverly Hills 90210.
As I became older, sometime during my twenties, my curiosity ignited. I had so many questions! I began reading books, going to the temple, and talking with family members. Over some time, I was able to generate a better understanding of my cultural heritage. And, depending on who I talk to, I would have to explain some of these things.
First and foremost, I am Canadian. I was born at the Humber Memorial Hospital back in the 80s. My parents emigrated from Guyana in 1982. At that time, they lived in the Chalkfarm apartments located by Jane and Wilson. My Grandfather left his home and family in Guyana to live with us. He used to say I came from his belly because his stomach was bigger than my mother's! My parents worked extremely hard during those years. In Guyana, they both received their education from the University of Guyana. My father had studied and received his designation in civil engineering, and my mother studied math. When they came to Canada, they worked full time and attended school, while my Grandfather took care of my sister and myself. My mother attended and received her degree from Ryerson as a CGA Accountant, and my father's educational journey is much greater than mine.
When we were younger, we were not allowed to wear shorts, we were not allowed to go out, and we had to read books and focus on school. It was very hard; it was hard to try to find our place, especially since our parents had a hard time as well. My father grew up in Bel Air, Georgetown, and my mother grew up in Sir James in Berbice. They lived in a different time. They had many siblings, had to walk everywhere, had to farm to eat, had an outside bathroom, and used to do hard and difficult jobs. They often worked on the farm, on the rice mills, and my mother would sell milk before she started her school day.
My grandparents were children born to the indentured labourers of the British Raj. Throughout the 1800s, the British had brought many Indian residents to Guyana. And, to other parts of the world. I am fortunate to know only my mother's father, as my other grandparents passed in their 40s.
The British promised and provided jobs to anyone who could find their way to Port Number 2 in Calcutta. These individuals were given contracts to work and develop the lands of Guyana. It was open to men, women, and children. Many did not know how to read or write and were registered with a number once they disembarked. It was a long journey by boat, and many did not survive. Some were even born on the boat. Those who did not survive were thrown into the waters.
When the indentured labourers arrived, they were met with harsh conditions. They were forced to work, beaten, and often could not handle the long hot days working on the sugarcane plantations.
As time went on, many were unable to afford the passage back home, some had become ill, and some did not want to return home to India. The indentured labourers stayed in Guyana, with only the memories of their native lands.
The picture on the left, is my mother's parents wedding day.
On the right is a picture of my father's father (second on the right) and his brothers at this nephew's wedding.
Unfortunately, I am unsure of the dates that these photos were taken. I do know they were both taken in Guyana.
As the British continued their rule, many Indians lost some of their cultural identity. My maternal Grandfather had baptized his older children as he knew this would provide them access to the British educational system. However, he had never lost touch with his Hindu/Indian heritage. My parents ate what was local to the lands and wore the available clothing. As schoolchildren, they wore the uniforms provided by the schools and had long braids. Their homes were built on pedestals, with the 'bottom house' being open to prevent flooding. They often cooked in the bottom house and spent time hanging out. When it was time, my mother went to the capital to live with her aunt, so that she could attend the University of Guyana. It was at school that my mother met my father, and by the age of 26, they were both married. At the age of 28, they had my sister, and at the age of 30, they emigrated to Canada.
As a child, I had little understanding of the hardships or life my parents endured. They grew up in difficult times. Or what would be considered difficult as they did not have internet, fancy phones, advanced technology, or the convenience of access to whatever they wanted. My parents had their small community, which comprised other family members who had also emigrated, and the local temple. We were often forced to attend the temple, although we had no idea what they were doing or what they were saying. For myself, we were not taught much about religion. All we knew was that the prayers were long, we had to eat the roti and curry that was served afterwards, and we would get yelled at if we did not sit quietly.
My Grandfather lived with us until I was five. Something that I have noticed is that many children who grew up in the '80s had their Grandparents living with them, who often taught them how to pray, recite mantras, and sing religious songs. My parents were working very hard during these years, and we did not have a way to learn, nor did we want to learn. I believe by the time the weekends came, my parents were tired from work and did not want to fight with us to take us to the temple.
In the '90s, there were local television shows that showcased the West Indian culture. Some of these shows were West Indian United, Mastana Bahar, and Panorama. A couple of these shows would host shows, in the banquet halls of hotels, and would have singers perform and dance to chutney music. Some of these artists included Sonny Man, Sara Ali, Sundar Popo, Kris Ramkelawan, and Terry Gajraj. And Suriname's famous singer Ramdew Chaitoe, Everyone knew and sung the melodious songs of Babla and Kanchan. Up until this day, Babla and Kanchan can still be heard at weddings and parties. I would often go to these shows with my mother and my sister.
Although I had the exposure to my culture and heritage, it was hard to bring that identity into school. Many people know, highschool is a very hard time! I grew up in a neighbourhood that was primarily Italian, Jewish, and Russian. I had many friends from a variety of ethnicities. I also grew up in a time of Electric Circus, Rap City, and 106 and Park. My idol was Aaliyah. I loved anything, Tupac. I also listened to Tamia, Fabulous, Jagged Edge, Keith Sweat, Wu-Tang, Notorious BIG, and Mobb Deep. R&B and hip-hop was the dominant culture during highschool.
During my college years, I spent most of that time focusing on school. Once I began working, I began to hear many stories of trials and tribulations. I also was able to hear the stories of resolutions. I heard so many stories but began to notice many themes. I saw these themes or patterns in people's personalities but also noticed many who were unable to move forward from their stories. Their stories became their vows of how they lived their lives. Most were angry or hurt, and it showed in the way they carried themselves. Some were confused and unsure of their futures and were unable to make any long-term goals. I began to have many questions that took me back to the religion that I was born into – Hinduism.
Going back to the years of a child, I was never taught anything that had to do with the religion. When we did attend prayers, the Pandits (Hindu Priests) who officiated these prayers were very stern and did not allow for any questions to be answered. I was often told to be quiet and to stop asking questions. If I did receive an answer, it was always 'because this is what we were told.' Much of what I saw growing up was done only because that is what their parents told them to do. A lot of what I saw at the time, was done out of tradition because our parents saw their elders doing the same and used what was available at the time. Looking back now, I believe my parents just never had the answers. They, too, grew up in a time that you did not question your elders, you just did as you were told.
Most of what I saw that related to religion had traditional rituals and scriptural rituals. Although you may encounter many Hindus in your community, not all will act or be the same way. But, there will be many similarities. For example, in the West Indian culture, it is common to eat Seven Curry after prayers or religious functions. The meals included rice, dhal, roti or puri, channa (chickpea) curry, aloo (potato) curry, pumpkin (butternut squash), and bhaji (spinach).
The food is served as Bhojan, of an offering of food. It does have scriptural roots, as food is served to the guests that attend your prayers. In Hinduism, also known as Sanatana Dharma, everyone and everything is seen as a manifestation of the Celestial beings – or God. We have a variety of scriptures, the Bhagavad-Gita, the Ramayana, and the Puranas. All of the books speak on the stories of God. Sanatana Dharma essentially and loosely translates to the Eternal Way of Being. The scriptures speak of the stories of the Gods, to allow all (not inclusive to Hindus) and how we can apply and relate the stories in real life. In the Purana's, there is one story of a person who has nothing, but a homeless person comes to beg for food. The person gives them their last morsel and learns that the homeless person is God. The God came to see how genuine this person was, and as a result, the God grants whichever Boon (wish or desire) they want. It is the theory that God is in everything and everyone – good and bad. How we would treat God is how we should treat ourselves, how we should treat others, and the rituals that we perform when we pray. We pray with Murtis or statue depictions of the Gods. During prayers, we would bath, provide a place to sit, provide food, and provide clothing to the Murtis. Similar to having a guest stay at our home. As we sit to pray, we invite God into our homes and altar – they become our guests. Essentially we offer bhojan to the guests at our prayers, as they all carry the divine beings within them.
In Sanatana Dharma, we do not have just one God; in fact, there are many players. And, their stories are often referred to as the Divine Lillas or stories. We have the Trimurity or trinity, or three forms, or three Gods, who all provide a different aspect to Sanatana Dharma. Vishnu is known as the cosmic preserver; he has many avatars who ascend to earth during different periods whenever Dharma is low. He holds the popular incarnations of Lord Ram, Lord Krishna, and even Buddha. Brahma was born of Vishnu's navel and is our creator. He is the one who holds the knowledge – the Vedas or Vedic Scriptures. It is through Brahma that humans began to form – from Brahma's body parts. The third God is Lord Shiva – our destroyer. It is through Lord Shiva that when the four Yugas (periods) are over, Lord Shiva will destroy so that eventually Brahma and Vishnu can rebuild. Sanatana Dharma has demigods and other important Celestial beings such as Radha - Krishna's soulmate, Narayana Narad - the Celestial Singer, and Ravana, Lord Ram's protagonist in the Ramayana – to name a few. There is a being or story that anyone can find a way to relate. Some religious rituals and traditions have formed from India and through the indentured labourers.
When the indentured labourers lived in Guyana, they had no books and most did not know how to read or write. Many brought what they knew from their parents and grandparents and made use of what they had at the time. It was a common practice for Hindus to sit in Satsangh or assemble to read the Ramayana. The Ramayana, the story of Lord Ram, is an ancient Hindu text, narrated by Sage Valmiki. We learn of Lord Ram's exile, his marriage to Sita, his quest to return a kidnapped Sita, his relationship with his loyal brother Lakshmana, his war with Ravana, and Hanuman's steadfast devotion of Lord Ram. The reading of the Ramayana is in the chaupai style. It is written as poetry, as each quatrain chaupai tells a complete scene as each scene comprises the entire story. It is sung in a metered fashion with a harmonium, dholak, and dhantal. These are musical instruments that were brought from India by the indentured labourers. The dhantal is a percussion type instrument that loosely translates to a stick. They had adopted the shape of a horseshoe that is used to create the rhythms of the dhantal. The dholak is a barrel type drum that has two ends often made of a goat's skin. Drummers would rhythmically play both ends of the dholak as they accompanied the singer and the harmonium. The harmonium is a pumped instrument, similar to the accordion. It has keys and changeable scales and cords. All of these instruments are used to read the Ramayana, recite the Tulsidas Hanuman Chalisa, sing religious bhajans, and play chutney music. Chutney music is the music of the indentured labourer or the West Indian. It is often sung in Hindi, Bhojpuri, and English. Musicians such as Terry Gajraj and Babla and Kanchan would use this style to sing the many topics relating to the West Indian. Singers like Ramdew Chaitoe, of Suriname, would often sing Bhajans to a chutney rhythm. It is through much of the music that many West Indians were able to preserve their culture, tradition, and religion.
The music can be heard during prayers, weddings, and funerals. There are many first-generation Canadians and young artists who have the discipline and talent to continue the style of music. They are the ones who have a clear identity of their cultural heritage. It can be hard to adopt the identity of a West Indian while living in Canada. Often, I am considered too Canadian to be Indian, especially by those of Indian heritage. Many people are confused as to why I have an Indian name, or why I wear a Mangal Sutra (a traditional gold and black bead necklace worn to symbolize a married woman). Many East Indians are aware of the effects of colonialism on India, but not to other countries, such as Trinidad, Fiji, and Suriname. Through the British Raj, many Indians went to live abroad in a foreign land that spoke a different language. Colonialism changed the cultural identity of many. My mom's elder siblings were all baptized as Christians and were given Bible names. My eldest uncle on my mom's side name is Christ. I remember there was a point in my life where someone had said that my parents should have given me an English name to make it easier for others to pronounce. When I told my father this, he replied, saying that if someone cannot pronounce an Indian name – then they were probably not smart enough for you to be talking to them.
Please click on the pictures to listen to some traditional religious renditions.
For a very long time, I hated my name. I hated the way it was spelled, and I hated how others would butcher the pronunciation. Over the years, I have learned to love my name, as it is my cultural identity. I have a traditional Indian name, and while it has no clear meaning, it is the name given to me by my Indian parents. I was also given what is known as a book name or my middle name. In Vedic astrology, when a baby is born, the Pandit would open a book. What this meant is that he would take the baby's birth location, date, and time, and chart the information. Combined, they would provide forecasting of the baby's life and a syllable. The syllable would allow the parents to choose a name that started with the syllable. My middle name is unique to me and identifies my parents upholding the religious traditions. I do wear my name with pride, as it symbolically represents my cultural heritage, my ancestry, and acknowledges my Indian identity.
Now you are probably wondering why cultural identity is essential? In positive psychology or within an overall wellness approach, understanding our personal identity as multicultural beings affects our mental and physical health. As we grow, experience, or learn new information about our families, many feelings can surface that relate to our cultural identity. Some experience feelings of uneasiness that accompany racism, ethnic prejudice, and discrimination. Some experience confusion while trying to fit in with our communities. In some interviewing processes, counsellors would seek the stories and strengths that stem from our family and cultural heritage. While there may be stories of struggles within our family systems, there are also stories of strengths. We can build resilience through our family and cultural identity.
Some questions to ponder: who are your cultural heroes and role models? What have been their strengths for action, success, or survival? What are the strengths rooted in the RESPECTFUL model? The RESPECTFUL model is a way for us to provide and discover our multiple voices; it is a way to identify the past and present voices that affect our thoughts, feelings, and behaviours. When looking at the model, think about what stands out in the model and how you can look for strengths that are found within each dimension of the model.
What is the most meaningful way you think about yourself? There can be certain dimensions that can affect how we see ourselves, but other dimensions can be essential to our identity. For some, it may be spiritual or religious values, where you lived, or your education. It is possible to draw strengths from your dimensions and create a positive pride associated with your race, ethnicity, family background, and community. The ten dimensions to think about are religion/spirituality, economic/social class background, sexual identity, personal style and education, ethnic/racial identity, chronological/lifespan status and challenges, trauma/crisis, family background and history, unique physical characteristics, and location of residence/language differences. How can we use these dimensions to understand ourselves while creating resilience within our cultural identity?
One aspect of finding a way to navigate our world and our surroundings comes with having a sound understanding of who we are through what makes us unique. We are all individual and special in our own way. Having an appreciation for ourselves will enable others to appreciate us as well. It is through the cultural identity that we see how we are unique, but it also allows us to belong to certain communities through intrinsic dimensions. There will always be instances that we will have to adapt slightly depending on our environments, but it does not mean that we are not authentic. Adapting is a huge component of establishing resilience and survival. Whether you are trying to figure out how to make it through the week or making friends at school, we can broaden our relationships and understand others through our cultural identities. It can provide us with access to social networks and communities that can provide support through shared values.
Understanding our culture relates to knowing the customs, practices, languages, values, and world views that define cultural groups. It was within my twenties that I decided that it was within me to understand who I was as a person. During that time, I took to reading books, asking questions, and attending the temple. I was able to see how others sang and clapped to bhajans. I was able to learn, saying Sita Ram is the equivalent of saying hello and goodbye. I was able to learn that you can show respect to your elders by touching their feet. These are just a few of the small things that make up my cultural identity. It is customary to call an elder by Aunty or Uncle, those females slightly older by Didi, and anyone else a cousin or brother. When someone comes to your house, you offer them something to eat or drink. I do believe I understand Canadian culture as I was born and raised here. I do say greetings, thank you, and excuse me, and I always hold the door open for others.
There is a level of difficulty that many first-generation Canadian children have – how do we embrace our culture while adapting to the new culture. I believe an essential step is to know who you are to be authentic. When we are authentic – true to ourselves – others will be authentic to us. Authenticity is key to developing and maintaining meaningful relationships through our cultural identity.
