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The pagri, the safa
or the turban is more than a head-gear for many communities
in India, particularly Rajashthan. Jayalakshmi Sengupta explores
the fascinating world of this apparel that connotes male-pride
and convenience in the dry-land
Madan Singh Bhati whose official attire in the Meharangarh
museum as a guide compels him to wear the turban everyday
hangs around like any other city lad without this head gear,
outside the fort. Ask him why and he says wryly. "The
safa is something that is associated with a country bumpkin
in the city, unless, of course, you are the Maharaja,"
and you are left wondering… a nine metre long cloth which
is popularly known as the safa is these parts, is able to
make such a sweeping class distinction? Well, in Rajasthan
it does . It is, in fact, akin to a DNA stamp, a bio-data,
a protective device and a utilitarian tool, all rolled into
one, for them. Apart from its huge symbolic significance of
representing honour and royal power, its size, its style of
wrapping and its colour is a nifty way of proclaiming an entire
heritage. It may at best be likened to a military outfit which
is not merely a piece of clothing or a uniform. Just as its
multicoloured ribbons, stars, formation signs, lanyards and
caps disclose the units, postings, ranks and designations
of army personnel, each safa too has a story to tell in these
parts of our country.
In this, the safa as a headgear in Rajasthan plays a myriad
and significantly different role than that of the turban worn
by the Sikh community. The Sikhs who were instructed by the
tenth and last Sikh Guru, Guru Gobind Singh (1666-1708) to
wear their God-given, unshorn hair under a turban in an attempt
to distinguish them as a warrior sect. While the Sikh turban
sought to end all caste distinctions and vehemently opposed
stratification of society by all means, the safas of Rajasthan
on the other hand, chronicled the most amazing evolution of
a nine metre long mantle, distinguishing class, creed, sect
and occasion in the most creative way. Shorn of its social
and cultural significance, today it may be worn mostly as
a ceremonial outfit in the city. Nevertheless, it gives away
vital information on an individual simply in the distinctive
style of wrapping it.
In the last one and a half century the Khatris, the Nihangs
, the Akalis and the Sikhs may have evolved their distinctive
styles but all practicing Sikhs wear the turban out of love
and as a mark of commitment to the faith. In fact, this is
how it is usually regarded by all ancient turban wearers from
Central Asia and Arab countries. One of God's commandments
to Moses was to wear turban as the symbol of prophet-hood,
holiness and divine power. An insult to the turban meant unbearable
insult to one's personality, a blotch on one's character.
So it was during the time of Old Testament prophets, and so
it is now among the turban wearers of India, Babylon, Arab
countries and so on. Just as sharing turbans is a sign of
brotherhood and love, taking away turban by force means defeat
and humiliation. One humorous incident narrated by the Sikh
apostle, Bhai Gurdas Ji mentions an elderly Punjabi coming
home with his turban accidentally off. The women folk in the
home immediately started weeping and wailing although no one
was dead. The old man's turban, off his head, sent a false
alarm of some unfortunate happening and the women took it
to be a sign of mourning. The Egyptians removed the turban
at the time of mourning, a custom which prevailed in the Punjab
up to the end of the last century. Though interestingly the
brave and the holy are neither supposed to weep, nor lament,
nor take off their turban.
In this safar( journey) the Rajasthani safa goes a little
further to create a niche of it own. Since it is not a religious
requirement, it is more flexible and extensive in its purpose.
For one, in Rajasthan you still find the Hindu population
wearing bright colours to signify festivity and white to signify
death. In fact, they can go to the extent of marking each
season with a change in the turban colour. While for Holi
a white turban with red tie and dye ends is worn, during the
rainy season it will be leheriya with its diagonal stripes.
Each class of people have their own assigned colours, every
traditional family its own style of wrapping it around- which
is discernible even from a distance. The colourful dots that
cover the dry sand landscape not merely add some colour to
it, it is also more informative than a smoke signal.
In the deserts of Rajasthan, reminded the Cultural Director
of the Meherangarh Museum Trust, the turban material has many
practical uses. It is a complete tool kit for the rustic folk.
The soft muslin may be used as a rope to draw water from a
well, or used as a sieve to strain it or soak it as need be.
In an emergency, it is often used as a bandage and even a
mosquito net. For the itinerant bakarwal it is a jhola where
he carries a few personal belongings in a lurch . But more
often than not, it is very functional - hiding, mirrors, combs,
loose coins, chilam and tobacco in its multiple wraps.
No more in vogue among the city dwellers, the new generation
represented by Bhati stoke up the most daunting question -
like the jootas, the Jodhpuris and the swords, the symbols
of the once glorious Marwar is this unique headgear about
to be extinct too?
Or will it make a swanky come back someday even if only as
a fashion statement? Hopefully it will make a few more rounds.
It cannot be the end of its safar (journey) yet.
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