FIELD SURVEY REPORT

The impact of Gujarati Diaspora on the social and cultural milieu of Gujarat: A Case study of Gandhinagar Date:22 - 28 February 2013

Submitted to: Centre for Diaspora Studies Submitted by: Anu George, DechenWangmo, Mohit Ram Chelak, Nabin Kumar Khara, Neha Singh, Ramanamurthi, Salu D Souza, SantoshKumar Banjare, Siva Narayana, SonamTobgyal, VasantGawai (M.Phil Second Semester 2012 2013 batch) School of Language, Literature and Culture Studies Central University of Gujarat Sector 30, Gandhinagar 382030 Gujarat State, India 0

Table of Contents

Chapter No

Title

Page No

Introduction 1.1 A Brief Profile of Gujarat State 1.2 A Brief Profile of Gandhinagar District 2 4

Objectives, Data Sources and Methodology 2.1Hypothesis of the study 2.2 Objectives of the study 2 2.3 Research Questions 2.4 Research Methodology 2.5 Research Design 2.6 Data Sources 2.6) Significance of the Survey and Limitations (01) Significanceof this Survey (02)Limitations of the Survey 9 6 6 6 6 7 7 8 8

Social Impacts on Local People 3 3.1 Purpose of Migration and Preference 3.2 Gender of the Emigrants 3.3 Educational backgrounds of the Emigrants 3.4 Caste of Emigrants 3.5 Religion of Emigrants 13 15 16 17 17

3.6 Change in Attitudes towards inter-caste and interreligious marriages 18

3.7 Conclusion

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Cultural Impacts on Local People 4.1 Improvement in the standard of living 4.2 Food and Fashion 4.3 Celebration of Festivals with Family and Change 4.4 Cultural changes in second generation 4.5 Conclusion 22 23 23 25 25

Psychological effect of the Emigrants Family 5.1 Absence of Members 5.2 Conclusion 26 29

Conclusion of the Field Survey Report

30

References and Sources

31

Appendix 31 1. Questionnaire

List of Maps, Charts and Figure

Sr.No Titile of Chart, Map or Figure 1 2 3 4 5 6 7 8 9 Map of India and Gujarat State Map of Gandhinagar Figure 1: Purpose of the Emigrants Figure 2: Reason for Preferences Figure 3: Gender of the Emigrants Figure 4: Educational Level of the Emigrants Figure 5: Caste of Emigrants Figure 6: Religion of the Emigrant Figure 7: Support for Inter-caste and religious marriage Figure 8: Improvement in standard of Living Figure 9: Celebration with family Figure 10: Changes in Celebration Pattern Figure 11: Effects of Absentees Figure 12: Do you Want them to return?

Page no

2 4 13 14 15 16 17 17 18 22 23 24 27 28

10 11 12 13 14

ACKNOWLEDGEMENT

It gives us immense pleasure to convey our sincere thanks Vice Chancellor Prof. R. K. Kale, and the Dean of School of Language, Literature, and Culture Studies Prof. E. V. Ramakrishnan for approving our Field Survey Project. We would like to convey our gratitude to the officials of Central University of Gujarat, Sector 30, Gandhinagar 382030, for providing us the support to undertake the Field Survey to make a research on The Impact of Gujarati Diaspora on the Socio cultural profile of Gujarat Special focus on Gandhinagar District. The field survey was undertaken between 22 February 2013 to 28 February 2013. We express our sincere appreciation to Dr. Naresh Kumar for giving us the opportunity and systematic guidance wheneverwe needed and motivating us to continue our work in a structured manner. We thank other two teaching faculties of the Centre, Dr.Shailendra Kumar and Dr.SibaSankarMohanty for providing us continuous support and guidance. We are also thankful to those family members in Gandhinagar,whose houses we visited for our research purpose; theyhelped us by answering our questions by giving us their precious time.

From: (01) Anu George (02) DechenWangmo (03) Mohit Ram Chelak (04) Nabin Kumar Khara (05) Neha Singh (06) Ramanamurthi (07) Salu D Souza (08) SantoshKumar Banjare (09) Siva Narayana (10) SonamTobgyal (11) VasantGawai

(M. Phil Second Semester 2012 2013 batch) Date: Friday 05 April 2013 Place: Sector 30, Gandhinagar -382030, Gujarat State

Chapter: 1 Introduction

Diaspora, "scattering or dispersion" is "the movement, migration, or scattering of people away from an established homeland" or "people dispersed by whatever cause to more than one location", or "people settled far from their ancestral homelands". The word has come to refer to historical mass-dispersions of people with common roots, particularly movements of an involuntary nature, such as the expulsion of Jews from the Middle East, the African Trans-Atlantic slave trade, the southern Chinese during the coolie slave trade, or the centurylong exile of the Messenians under Spartan rule. Recently, scholarship has distinguished between different kinds of diaspora, based on its causes such as imperialism, trade, or labour migrations, or by the kind of social coherence within the diaspora community and its ties to the ancestral lands(Robin Cohen, 1998) Some diaspora communities maintain strong political ties with their homeland. Other qualities that may be typical of many diasporas are thoughts of return, relationships with other communities in the diaspora, and lack of full assimilation into the host country. Human migration is movement by humans from one area to another, sometimes over long distances or in large groups. Historically this movement was nomadic, often causing significant conflict with the indigenous population and their displacement or cultural assimilation. Only a few nomadic people have retained this form of lifestyle in modern times. Migration has continued under the form of both voluntary migration within one's region, country, or beyond and involuntary migration (which includes the slave trade, trafficking in human beings and ethnic cleansing). People who migrate into a territory are called immigrants, while at the departure point they are called emigrants. According to the International Organization for Migration's World Migration Report 2010, the number of international migrants was estimated at 214 million in 2010. If this number continues to grow at the same pace as during the last 20 years, it could reach 405 million by 2050. India has one of the worlds most diverse and complex migration histories. Since the 19th century, ethnic Indians have established communities on every continent as well as on islands in the Caribbean and the Pacific and Indian oceans. 1

This case study we are looking at The Impact of Gujarati Diaspora on the Sociocultural profile of Gujarat A Case Study on Gandhinagar District. It focuses on how migration is influencing on local culture and lifestyle. In this primary case study, we are looks at certain indicators of social and cultural system to ascertain how and in what ways it is affecting and how far the impact has changed the district in particular and the state in general. 1.1 Brief History of Gujarati Diaspora Gujarat rests on the western coast of India, bounded by the Arabian Sea to the west and surrounded by the states of Rajasthan on the north, Madhya Pradesh on the east and Maharashtra on the south. The state has the countrys longest coastline at more than 1650 kilometres and its acres are 196,000 square kilometres. The tropic of Cancer passes through the north of Gujarat. Gujarati is the official language of the state. Its community is very diverse and it constitutes individuals from Hinduism, Islam, Jainism, Zoroastrianism and Christianity. Map of India and Gujarat State

Map No 1: Map http://www.gujaratschools.co.in/ Migration has been a chief episode in the history of Gujarat. Its long history of migration is linked with trade and production relations, labour, colonialism, educational and professional exchange and other globalised relations. Being a coastal region, Gujarat has been benefited 2

from trade from the ancient period itself. Surat which was a commercial centre for silks, diamonds, gemstones and pepper was one of the major trading ports for Arabs, Persians, Portuguese, Dutch and English traders for a long period of time. The establishment of trade, industry and craft production contributed to the early urbanization of the state. The knowledge in trade and production facilitated the movement of the Gujaratis. During the colonial period as a part of indenture system (1830- 1920) a few number Gujaratis were recruited to the plantations of the Britishers. Some of these indentured labourers did not come back after the completion of their contract. The Gujarati communities such as Bohra, Khoja and Memon had settled down in East Africa, mainly as traders. The severe famine in Gujarat at the turn of the 20th century resulted in the economic hardships, and changed the social and economic status of the people. This resulted in the forced migration to Kenya where they flourished their trade later on. This was the first major migration from the state. Since there was a wide range of employment opportunity in the construction of East African railways many migrated to Africa. Some Gujarati emigrants eventually established enterprises while professionals also resettled there. But after the forced migration in 1970 from Uganda by Idi Amin majority of the Asians largely Gujaratis began to move towards the West. There they started small scale business and corner shops. After the independence of India in 1947, the patterns and trends of the Gujarati migration started to vary. The highly educated and professional Gujaratis migrated to the industrially developed countries of Europe and UK. Initially the orthodox Hindus were restricted to travel across their country due to social taboo. But after the caste reforms, around the 20th century people from all the sects and castes including the Jain, Baniyas and Brahmin communities travelled abroad. The higher education and class status of the Gujaratis make their migration less challenging. Moreover the immigration policies of the developed countries in 1960s were also facilitating their migration. The US had an open door policy of immigration since 1965. And there was also not rigid immigration policy in the UK during the 1960s to 1990s. During the 1950s to 1990s, a large number of highly educated and professional Gujaratis such as doctors, engineers, teachers, software technicians and pharmacists started migrating to the developed countries like America, England, Canada and Australia. Meanwhile, a considerable number of students were also migrating to the west in search of 3

better higher education and research. With the pass of Immigration and Nationality Act of 1965 by the US government, a lot of highly qualified people from all over the world immigrated under employment preferences. The pioneer professionals and students migrated to the US were Gujaratis because of their ties with some universities in Gujarat such as medical colleges and IIM at Ahmadabad. High public sector employment in London and professional employment in New York in the 1970s followed by an upturn in retail and wholesale trade in both cities in the 1980s protected and facilitated many Gujaratis economic niches. New York has a very good collaboration with the diamond industries in Gujarat. Today the Gujarati diaspora constitutes one of the leading overseas communities in the world. It represents one of the largest regional groups within Indian population in London and New York since the 1960s. The Gujarati emigrants continue to invest money in the state, especially in the areas of health, education and new business ventures. The foremost reason for the growth of Gujarati diaspora is the densely and thickly connected family and community networks. 1.2 A Brief Profile of Gandhinagar District Gandhinagar District is named after Mahatma Gandhi. It is an administrative division of Gujarat, India, whose headquarters are at Gandhinagar, the state capital. It was organized in 1964.It has an area of 649 km, and a population of 1,334,455 of which 35.02% were urban (2001 census). The district includes Gandhinagar with three Suburbs - Chandkheda, Motera, Adalaj. The four tehsils are - Gandhinagar, Kalol INA, Dahegam and Mansa - and 216 villages. Map of Gandhinagar

http://www.houseofmg.com/guj_tour/images/map_guj_new.jpg 4

As mentioned above in Introduction, many people from Gandhinagar also migrated to west. Due to migration, the changes are taking shape in socio-cultural life of people of Gandhinagar, Gujarat. These changes are noticeable at some level but not always. The sociocultural lifestyle of people of Gandhinagar are invariably influenced, shaped and changed according to the changing lifestyle, profession, preferences, and new trends of these migrants family, return migrants and due to exposure to global culture.

Chapter: 2 Objectives, Data Sources and Methodology

2.1 Hypothesis of the study Migration of Gujaratis from Gandhinagar has large impacts on the socio-cultural life of local peoples. 2.2 Objectives of the Study: To study at social impacts of emigrants on the their families and people living in

Gandhinagar To study at the cultural impacts of emigrants on their families and people living in Gandhinagar To critically analyze the psychological effect on the family members of the emigrants

2.3 Research Questions

1. How changes are taking in social life of the migrants families and how it is relating changes in social life of people in Gandhinagar? 2. How the cultural changes are taking shape and how migrants and their families are responding to the changes due to migration? 3. How the migrants families are responding psychologically to the long absence of their family members

2.4 Research Methodology

For this field survey, we have collected data related to both the quantitative as well as qualitative analysis. We used objective as well as descriptive method to understand the aspects related to migrants and their families in Gandhinagar on Social and Cultural fields. For the analysis and interpretation of data, SPSS (Statistical Package for Social Science) is used. In this method we used statistical method for the data analysis and Charts, tables,

graphs are used for clear description of the data. Form this part we have also percentage method.

2.5 Research Design

For the research purpose we set a questionnaire consisting of 64 questions. The class was divided into three groups. While dividing the group it was kept in mind to include at least one Hindi speaker in each group. Members in the first group were Dechen Wangmo, Mohit, Ramanamurti and Salu DSouza. The second group comprised Anu, Santosh and Nabin and Sonam, Neha, Vasant and Siva are in the third group. The survey was conducted from 22nd February to 28th February. Majority of our respondents were from the Sector 24, 29 and 30. The sampling method used in the survey is purposive random sampling and snowball method. It is the process of selecting a sample that allows individual in the defined population to have an equal and independent chance of being selected for the sample. For Standardization of measurement we have collected same information from every respondent. We have used survey data to complement existing data from secondary sources

2.6 Data Sources:This report is based on primary and secondary sources. (1) Primary sources are based on interviews through questionnaire and observation. The focus of study has been primarily in sector 24, 29 and 30 of Gandhinagar. (2) Secondary Sources: In this study we used secondary sources information to get background information about the study population from various books/articles and data sources. Information from books about Gujarat, Gandhinagar, Gujarati migrants and how these people were migrating and how they are practicing their social and cultural practices, and how it is impacting their home country.

2.7 Significance of the Survey and Limitations (01) Significance of Survey:This case study is conducted with primary notion to familiarize ourselves with academic research work including
(1) Research methodology (2) Setting questionnaire (3) Field work and observations (4) Data analysis and interpretation (5) Drafting reports

Secondly, Gandhinagar is one of the city of Gujarat which has large number of NRIs and migrants. Since our university is located in Gandhinagar, we felt it important to study the impact of migration have had on local people which are technically possible, not time consuming and not costly comparing to other survey. Thirdly, our research areas are related to migration, diaspora and cultural studies, it is very useful for us to get to know and gather firsthand knowledge and information by interacting with migrants themselves as well as their family members. This can enable us to see how it can relate to our study and research scope in future. These explorations have helped certainly in actual understanding of diaspora, migrations and its phenomena. Lastly, the academic studies on diaspora are wide and extensive but studies on the migration and its impacts on local people are a neglected part. From the preliminary observation on Gandhinagar we assumed that it is very important to study the impact of migrants on local people. These should be initiated from research and academic institutions which will be very helpful in understanding the emerging problems due to migration and its impact on local people ranging from cultural practices to social aspects and religious belief and practices. Keeping that in mind we conducted this survey although it is a small survey and in its beginning but nonetheless we assumed that it will be beneficial in future studies as well.

(02) Limitation of the Survey We admit that there are lots of limitations in our survey. Firstly our research experience is limited and for most of our teams, this is our first time experience in research and field work. Despite that we are able to carry out successfully this survey with only two rejections of the fifty targeted sample collection. Cultural barrier between the researcher and respondent was always present. In terms of Language, in each team we had number of individuals who are not familiar with Hindi language and none of us speak and understand Gujarati. Hindi speakers in each group had been immensely helpful in this case. Most of the resp ondents didnt speak English so Hindi was naturally the medium of communication. We felt that good verbal introduction to the research topic or survey is necessary and should be in Hindi. If not they were more inclined to say no to the interview in doubt of government survey or secret agent works. Most importantly, this survey is very small scale and cannot be possible to generalize the overall pattern of migration and its impact on socio-cultural life of people in Gandhinagar and even less for overall Gujarat. Despite these shortcomings, this survey and report have due merits. These will be beginning part of the future study on these areas on migration and its impact on local people.

(Students of M. Phil. Batch 2012 2013 along with Faculty Members)

Field Survey Group 1 (Anu George, Nabin Kumar Khara)

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Field Survey Group 2 (DechenWangmo, Mohit Ram Chalak, RamanaMurti& Salu D Souza)

Field Survey Group 3 (Neha Singh, Siva Narayana, SonamTobgyal, VasanthGawai)

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Chapter: 3 Social Impact on Local People

Gujarat state has a diversified society with different religious and caste groups. Hinduism is the prominent religious community followed by Islam, Jainism, Buddhism and Christianity in Gujarat. It is a popular place for pilgrimage for instance, Dwarkadeesh Temple in Dwaraka. Patel community is the significant community which constitute 18% of the population. According to the 2011 Census report, the literacy rate of Gujarat is 79.3%. .

Migration is a process which effects the social set up of the host country as well as the home country. It brings changes in the social life, including their beliefs, norms, and perceptions. In this survey, we were looking at the variables like gender of the emigrants, purposes of migration, educational backgrounds, religious background, and caste profile. These variables are relevant to study the social background of the migrants and its impact on the local people. Gender, Caste and religion are important social indicators. These variables are important indicators of social structure and change in any of these has large impact on social structure and norm in the society.

The gender acts not only as a demographic variable but also as a social variable especially in migration. It is a tool to analyse the social relations that influence and organizes the migration patterns. It is also important to understand the social position and hierarchy of men and women in the host country as well as the home country. Education is directly and indirectly connected to the pattern of migration. For instance, in the case of Gujarati Diaspora, a notable exodus happed after the post-independence period. During that period, the majority of the migrants belonged to the highly educated section and professional workers. This has a great impact on the choice of the profession among the local people. Religion and caste enable us to notice how far religion influences the migration process. In the early period of Gujarati migration, the orthodox Hindus were not allowed to cross the seas (kaala paani) because it was considered as a taboo in their religion.

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3.1 Purpose of the Migration and Preference

Purpose of the Migration

Job Business Higher Education 0% Others Not Responded

24%

6% 6% 12%

52%

Figure: 01Purpose of Migration, Source: Computed from feild Survey Data

When we trace the history of Gujarati Diaspora, the ancient emigrants were mainly from mercantile family. These emigrants have small scale business in East Africa. Later on the migration trend changed because of education, religion, caste reforms and changes in the global polity and economy. In our survey, we found that most of the emigrants went to highly developed countries which are advanced in science, technology and infrastructure. The conducive atmosphere in various foreign countries for investment, social security offered by them and favourable immigrant policies has become the beneficial factors to migrate. Our survey revealed, 52% respondents went in search of jobs like engineering, medicine, pharmaceuticals, accountancy etc. and only 12% went for business purposes. Among the respondents, 6% of the migrants went for higher studies and 6% for other purposes, like health, leisure, visiting family members for a short duration, etc. 24% of the respondents declined to answer this question. The students who emigrate in the host countries for their research would like to settle down there itself.

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Reasons for Preference

FRIEND'S INFLUENCE 8% 38% 30% RELATIVE'S INFLUENCE BETTER JOB OPPORTUNITY OTHERS 10% 14% NOT RESPONDED

Figure: 02 Source: Computed from feild Survey Data

One major reason for the growth of Gujarati Diaspora is the strong network connection between the host country and the home country. Social ties and social relations have dominated the social networks of the immigrants who, as a whole, make up todays large diaspora of Gujaratis. There are three types of ties interpersonal ties, organizational and composite ties. Interpersonal ties include relationship with kins, friends and community. They include parents, spouses, siblings and cousins. This type of tie promotes chain migration. In the survey majority of our respondents have interpersonal ties which led to chain migration. Around 30% of the respondents revealed that they migrated due to their relatives influence. Nearly 8% of the respondents migrated due to the influence of their friends. 14% of the respondents left India in search of better job opportunities in order to make them economically sound. We noticed that some of the emigrants have organizational ties which facilitate their recruitment into particular job and particular destinations. Since it is a good investment place, many American Universities have collaborated with the institutions in the State like IIM Ahmedabad. Those people from Gandhinagar who studied in those places find a reason for migration. 10% had various other reasons for migration. We found that nearly 38% of the respondents preferred not to answer this question.

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3.2 Gender of the Emigrants:-

80 Percentage 60 40 20 0 Percentage Male 74

Gender of the Emigrants

Female 14

Not Responded 12

Figure: 03 Source: Computed from feild Survey Data

According to the Census Report of India of 2011, the total population of Gandhinagar is 1387478, while men comprise 7, 22,459 and female comprise 6,65,019. Sex ratio in Gujarat is 918 for each 1000 male. It is below national average of 940 as per Censes 2011. Predominantly, women migrate with their families because of the patriarchal and patrilocal social structures. Compared to men many women marry spouses from abroad. So as a part of the relation women migrate with their grooms. Some of them remain abroad to support households in the absence of men or to support men. If we analyse the above diagram, among the respondents we find that the majority of the migrants are male i.e. 74%. This shows they are the breadwinners for most of the families. This can be related to the traditional social structure, where men folk go out to work and women take care of the children and house because he is head of the family and he has responsibility to look after his family. However, compared to men, the numbers of female migrants is low at 14%. In female migration, many migrated after their marriage. Their spouse may be staying outside India which forced them to migrate. And some other women migrate who were earlier working outside the country preferred to marry men who work in the same host country. If the men are not working outside, she could take him with her as a part of family visas. Some of the respondents (12%) hesitated to answer this question. It is estimated that the property holders in Gandhinagar needed someone to take care of their movable and immovable property.

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3.3 Educational backgrounds of the Emigrants

Educational level of the Emigrants

50

50
40 30 18 20 10 0 High School Secondary Graduation Post Graduation not responded 2 4 26

Figure: 04 Source: Computed from feild Survey Data.

According to the 2011 Census of India Report, the male literacy rate is 87.2% and female literacy rate is 70.7%. Gandhinagar has well established educational institutions. Those who are born and brought up in this capital city could not miss an opportunity to get education. Those migrants who had been to various western countries in 1960s and 1970s from various parts of Gujarat, especially from Gandhinagar had no opportunity to be educated in their native land. However, they had ensured their near and dear ones in India should get education. Our research analysis shows majority of our respondents are graduates. Some of them are doctors, engineers, physiotherapists and other professionals. 55% of them are graduates, 30% of them are professionals, 10% of them have completed secondary school and 5% of them are high school educated. There is a significant number of respondents did not want to answer this question (45%). Among the Bania caste (higher social class), education in reading, writing, mathematics and accounting begins early in life.

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3.4 Caste of Emigrants

Caste of the Emigrants

120 100 80 60 40 20 0 Percentage Percentage

GENERAL 96

SCHEDULE CASTE 4

Figure: 05

Source: Computed from feild Survey Data

In the survey, 96% of our respondents belonged to the general category and the rest belonged to scheduled caste. Among the general category, Patel community, the most common name used for the Patidars migrated in a large scale. They were earlier the agricultural caste and now mainly involved in the business.

3.5 Religion of the Emigrants

70 60 50 40 30 20 10 0

Religion of the Emigrants

Percentage

HINDU Percentage 60

MUSLIM 32

CHRISTIA N 6

OTHERS 2

Figure: 06 Source: Computed from feild Survey Data

Gandhinagar comprises mainly Hindu and Muslim community. In Gujarat 89% of people are followers of Hinduism. Muslims represented 9% of the population whereas Christianity formed 0.6% of the total population. The above diagram clearly indicates that the majority of the migrants belong to the Hindu community (60%). We find that the majority of the Hindus 17

preferred to go to USA, UK, Canada and Australia. Multicultural and multi religious atmosphere prevailing over in the above mentioned countries has favoured the in migration in those countries. The migrants find that they have suitable atmosphere in the host countries to sustain their religious tradition. They have their own temples, madrasas, churches and gurudwara. Muslims too have migrated to various foreign countries, mostly to the Gulf countries (32%). They migrated towards various Gulf countries especially Saudi Arabia and Oman. People belonging to the Christian community are also in various foreign countries (6%). Educated and few professional Christians migrated towards few western countries and unskilled workers went to Gulf. It gave opportunity to many people and opened the door of employment for those who were in search of jobs. During that time many unskilled and semiskilled labours migrated there. We met many Muslims who are running super markets in the Gulf countries and two Christian family members working as nurses.

3.6 Changes in attitude towards inter-caste and interreligious marriages

Traditionally, India has multi religious practice and different religion sanction system. The Brahmanical Hindu caste system and practices are prevalent in India. Caste domination and practice are cruel and orthodox. Many social evil practices like marriage, dowry and sati system are sanctioned with religious approval among Hindu. Inter-caste marriage and interreligious marriage are forbidden and look down in Indian society. Modernization and colonial rule had largely highlighted the cruelty of caste practices in India. Migration also help in exposing the inhuman these practices brings change in attitudes towards those practices.

Support for Inter-caste and religious marriages

NR 18% NO 34%

YES 48%

Figure: 07 Source: Computed from feild Survey Data

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In this survey 48% of respondent are supporting the inter-caste and inter-religious marriages. One time in this survey, respondent are multi-religous family with inter- religious marriage and one other with inter-caste marriages. The high number of support for interreligious and inter-caste marrige might be because of modern education. Migration also act as catalyst for more toleration towards inter-religious and inter-caste marriges. 34% of respondent are not supporting the inter-religious and inter-caste marriges. This might be because caste system still prevalent in India and people are bind by the system.

3.7 Conclusion

Most the migrants are male but there are number of female migration. In the case of migrants family, women are playing major role in educating the 2nd generation emigrants about language, tradition and cultural values. Majority of migrants are graduates and going in search of better job opportunities. Migration is also impacting on their attitudes towards social practices like inter-religious and inter-caste marriges.

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Chapter: 4 Cultural Impact on Local People

Edward B. Taylor defines culture as a learned complex of knowledge, belief, art, morals, law and customs. Moreover various thinkers have defined and understood culture in different forms. Thus it is difficult to arrive at a single conclusive definition of the culture. The culture for our study refers to the standards of living, food habits, fashion, customs, traditions etc. which we explored in our field survey. The culture of the home country is different from the host country. Migration has been integral parts of every community and society. Gandhinagar have large number of people who have migrated to different part of world and still do. Some of them return back and many settle there. In course of time and they were exposed to different culture and practices across the globe. Due to these, there are certain changes in cultural life of those migrant. These were internalized by the migrants in the process of acculturation, assimilation and cultural adaptation. It brings and introduces changes in the lifestyle, cultural pattern and discursive practices of cultural practice. Along with that, globalization and colonization have played important part in bringing changes in lifestyle and integrating with global marketing culture. Migration introduces migrants to the new culture, environment and work setting which are very different from the condition in homeland. This will have direct impacts on the migrants lives. These confluences create new culture not entirely different from the two culture at home and host countries. These bring changes in lifestyle, cultural celebration, food and fashion as well as effects their religious practices and belief of the migrants. These have definite impacts on their family since the migrants visit often to their homeland for short periods of time and there are also numbers of return migrants. In the case of Gujarati diasporas, most of them are businessmen and community like Patel dominate budget motel business in United States of America (Nandini, 2000). These migrants are wealthy and decided to stay back and settle there. Their imaginary or real ethno cultural homeland is different from the present condition. Even cultural homogeneity is absent. The Lack of cultural symbols and practices which are there in their homeland has tended to have effect on the migrants and there have seen strong assertion of cultural and 20

religious beliefs. The large portion of donation for temple building in Gujarat is made by Gujarati Diaspora. The cultural and ethno religious revivalism are well documented in the book of History of History by Vinay lal, 2005. On the other hand, Globalization and integration into the market economy have relational impacts on the local people of homeland. Market force and consumerist culture are prevalent in the Gujarat. These have also impact on cultural practices and symbols of local people. The changes in dressing style and rise of professionalism are integral part of capitalism. These also mean the changes in the cultural practice are not come through one way traffic of migrants. So to draw definite line between the global market culture and migration impact on local people and changes in cultural practices are not possible. In our survey we explored few indicators which are directly or indirectly related to their cultural practices and believe. The changes in cultural practice are very subtle and often subjective. The various indicators of cultural practices and traditional symbol are raised and respond to the variables varied according to their attitude and their experiences. Changes also take place on gradual pace and not visible instance. Majority of migrants from Gandhinagar are males who migrate to various parts of the world in hope to settle down either through job or education. The migrants are mainly influenced by their relatives or friends to migrate to the host countries. The males later bring their wives to the host countries. They have made a small Gujarati community in the host countries to maintain and preserve their culture. There are common agreement that migration have effect on their living standard, celebration of festivals in family, changes in celebration patterns, and change in second generation (it may be on linguistic level, living style and traditional values). Changes in dressing style, fashion choice and food are occurring. Migrants have brought conscious about the hygienic food habit and cleanliness in daily life. There migrants brings along with them various culinary skill and foods when they come back.

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4.1 IMPROVEMENT IN THE STANDARD OF LIVING Migrations for business opportunity and jobs have economic impact on the migrants families and bring substantial improvement in the standard of living. Hence, migration is another reason for the development in the homeland. These migrants send back large sum money as remittance to the home. Economic improvement is reflected in their living standard, housing and cultural lifestyle. These changes have unintended impact as well. The pompous and expensive spending of cultural celebration like marriage is visible. There is common agreement that due to constraints of time for these migrants and economic purpose, marriage celebration has reduced to one day from three days. There is also indirect movement along consumerists lifestyle along the improvement in standard of living.

Improvement in Standard of Living

60 50 Percentage 40 30 20 10 0 Percentage YES 54 NO 44 NOT RESPONDED 2

Figure: 08

Source: Computed from feild Survey Data

Our survey shows that 54% of the families have better standard of living because of the migrants. This is because most of the migrants took place under context of better jobs opportunity and bussness purpose. In the most cases the migrants are breadwinners of the family. 44% of the families are not dependant on the migrants and their standard of living is not been affected by their migration. Since most of these migrants are there children and who are well settled in various foreign countries having their own family life. The left over members of family in India are there parents. 2% of the respondents did not take up this question. 22

4.2 Food and Fashion Gandhinagar is new and planned city of Gujarat. Majority of people belongs to the Hindu community and they observe strict vegetarian lifestyle in food habits. These are mostly strictly followed by migrants but there is noticeable deviation. Few of the respondents admit that they have taken course towards non-vegetarianism during their stay in foreign land. In one case, one of the respondent observed that during his stay in London, mutual antagonism between Gujarati diaspora of Sikh and Hindu community since strict vegetarian life are not observed by Sikh Gujarati Diaspora. During the survey, most of the respondents expressed about change in food pattern, fashion and dresses. But they didnt think it is due to the migration. The changes in choices of food, fashion and lifestyle are general phenomena of modernization and globalization in India. But migrants are bringing back chocolates when they come back to India and take back Indian dry foods when they return back to host countries. 4.3 CELEBRATION OF FESTIVALS WITH FAMILY AND CHANGE Most of the Migrants visit their family during the time of festival. Festival season is also one of main season for get together and reunion time with the family and friend. These occasions are very important since it coincide with traditional cultural celebration. On these occasions they perform cultural practices and various acts of cultural conformity. These are important for both the migrants and their family to assert themselves within the fold of community for various reasons. These have also impacts on the cultural lifestyle of migrant as well as their family.
80 60 40 20 0 YES Percentage 74 NO 24 74

Celebration with Family

24
2 NOT RESPONDED 2

Figure: 09 Source: Computed from feild Survey Data

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It is indicated in the above diagram, 74% of the migrants celebrate various festivals with their family members. 24% of the migrants are not visiting their home country during festivals. 2% of the respondents did not answer the question. Frequent visit from the migrants in Gandhinagar has some direct and indirect impact on the local cultural pattern. The marriage season in Gandhinagar has been adjusted to the weather condition in Europe, USA and other parts of the world. Marriage is social and cultural activity. It is culturally determined that most of the family do not sanction inter-caste and inter-religious marriage but now things have changed. People are least bounded by earlier orthodox beliefs. People are promoting inter-caste and inter-religious marriages. There have been changes in the pattern and preference of food as the migrants bring in foods from their host countries and demand foods accordance with their taste. For example it is very common among the migrants to demand less spicy food. They have become health conscious.

Changes in the Celebration Pattern

Figure: 10

Source: Computed from feild Survey Data

The main festivals in Gandhinagar are different for the different religious groups, for the Hindus it is Garba and Diwali, and for Muslims it is Eid and Ramzan. The data above states that there are changes occurring in patterns of celebrating festivals. 52% of respondents said that there are changes taking place because of the frequent visit of the migrants during festivals. One of the respondent stated that earlier on Diwali we used to light up diyas but now everywhere gradually it is been replaced by colourful lighting bulbs. But it is quite difficult to tell whether this change is due to migration or because of global market. The cheap product in the Indian market from China seems to be the cause but the choice of using 24

the product is based on the people.35% of them think migration has not affected the way of celebrating festivals. And 15% did not respond to the question. Earlier on festivals people used to make sweets at home but now people buy sweets from the market because there they have choices for selection. 4.4 CULTURAL CHANGES IN SECOND GENERATION:Gujarati community has been successful in preserving their culture where ever they went and they carefully teach their younger generation about their language, culture, rituals and traditions. In the survey we have found that the second generation of the migrants can speak their mother tongue, they are well informed about their festivals, culture, and tradition. Since majority of the migrants visit the Gandhinagar frequently the younger generation gets firsthand experience in their cultural practices. The youngsters have been taught Gujarati by their parents and it is their parents who teach them about their culture. In most of the cases we have seen that it is their mother who teaches them their mother-tongue, cultural and traditional values. We can easily make out the difference that second generation prefer mostly junk food and their life-style in some or other is different from first generation people. 4.5 Conclusion There are certain changes occurring in the cultural life and practices of people in Gandhinagar. Both the migration and globalisation are impacting their choices of food, fashion and way of life. These changes are taking place at gradual pace and improvement in standard of living is visible which has been brought about by economic prosperity of the migrants. These impact the local cultural celebration pattern of various rituals and festivals. There are significant changes in the consumerist lifestyles and various cultural practices.

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Chapter: 5 PSYCHOLOGICAL EFFECT ON THE EMIGRANTS FAMILY

Migration has the potential to stretch families across vast geographic spaces. Despite these distances, communication technology has played a vital role to retain the family link as social units within a transnational space. Familial links sustained across borders, however, do not provide equal substitutions for the physical presence of family members within households. Familial separation may profoundly influence the roles, support structures, and responsibilities of transnational family members resulting in changes in psychological and emotional stress levels of all family members. The separation of family units resulting from migration induces stressors that affect the emotional well-being of both migrants and their family members. A burgeoning literature on migration and mental health explores the psychological effects of migration on the migrants in the host countries. Very little research, however, has addressed the psychological costs of migration on the family members of migrants that remain at home. In this survey we are looking at the effects of migration on the emotional well-being of migrants family members and how they are reconciling with the changing phenomena of global migration. Migration, particularly international migration, may induce considerable stressors on both migrants and their family members. For migrants, international migration poses challenges in the forms of unfamiliar language, culture, foods, and daily interactions. Migrants family members remaining in the country of origin must adapt to lengthy separations from their loved ones, and may have trouble relating to the new lifestyles of their migrant relatives. Conversely, migration may decrease familial stress by providing income for basic necessities, and occasionally removing hostile family members from immediate participation in family interaction. Serving as units of social and emotional support, families ideally protect their members from experiencing dramatic psychological distress brought about by stressful life events. Shifts in familial organization, however, disrupt familial functioning, and can add to the stress induced by difficult life events

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In the questionnaire we have a number of questions related to the psychological dimension of the migrants family. We ask them about whether the absence of migrants affects them? If yes, how do they reconcile their absence? And whether they want their migrant family member to comeback to India or not? These variables show their adaptation, emotional responses and the attitude towards the living phenomena of migration and movements across the globe. It also helps to know how the communicational and technological developments are helping in reducing the distances as well made accessible at any time.

5.1 Absence of Members:

In the case of migration of family member, it certainly leaves the feeling of absence and remaining family member had to cope with this psychological impacts. We have observed that most of the responded feel strongly of their absence but many of them are psychological more resilience and open towards migration. This might be because of economic benefit of the migration.

Effect of Absentees
100 90 80 70 60 50 40 30 20 10 0 Percentage

Pecentage

YES 90

NO 8

NOT RESPONDED 2

Figure: 11

Source: Computed from feild Survey Data

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Through the survey we have found out that majority of the migrants are moving for economic reason which works as the push factor behind leaving their family members in home country. In Gandhinagar, 90 per cent families of the emigrants have mentioned the feelings of absence and they want them to return back home. 2 per cent did not share their views and the rest 8 per cent did not want them to come back. They left the decision on the migrants themselves whether they want to return back or not. Some stated that they want the migrants to come back in order to avoid assimilation with western culture. They think that one should not lose own cultural heritage. Some others argued that due to insufficient job opportunities and better infrastructural facilities in India they do not want them to come back. Those who went for study purpose especially in Australia their wives do not want them to come back instead they want to go move to the host countries.

Do you want the emigrants to come back to India?

60 50 Percentage 40 30 20 10 0 Percentage YES 52 NO 34 NOT RESPONDED 14

Figure: 12

Source: Computed from feild Survey Data

We specifically wanted to know from our respondents whether they prefer their deara ones to come back to India? The peoples views are quite confusing and vary on the socio cultural effects of migration due to the influx of global culture in the homeland through globalization. 52% of them wanted the emigrants to come back, 34% said not needed and 14% refused to answer this question. On the question of dressing we have got a similar

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interesting answer from many people as they are told pant and shirt as their own traditional or sometimes they called it as normal wear. 5.2 Conclusion In this survey, most of the respondent are well adapting psychologically to the condition of long absence created by the migration of family members. Most of the migrants are visiting their family during the festival season for family reunion and get together after long separation.

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Conclusion of the Field Survey Report

On the basis of the above responses it emerges that there is a considerable amount of emigration from Gandhinagar District, the capital city of Gujarat State. Our field works observed that majority of them are in joint family structure. We found that the respondents had different educational background. Most of them are skilled and entrepreneurs. Regular remittances from the adopted countries to the home land are the striking feature of the families that we visited. Most of the respondents that we interviewed were in foreign countries for a number of years. Some of them even got married and acquired green card in their adopted countries. It is interesting to know that, though they were in different countries, the respondents have even today retained their religious identity and they are proud to say that they practice Hindu culture and tradition in their adopted countries. If we speak on the standard of living, it is quite surprising, many respondents had nothing with them while leaving India, but later due to their hard work and dint of merit, they became prosperous. This resulted in a better standard of living and in few cases we found affluence is visible from their way of dressing, jewellery they were wearing and interior decorations that we saw at their houses. There are many instances where migrants faced lot of problems. We found in few houses, the dependents are really depressed and their psychological temperament reflected on their face and speech. Most of them were longing for their dear ones to come back to Home. They missed them a lot but they somehow manage to carry on their regular life style and look at the calendar and find solace in that. 30

References Anjoom A Mukadam and Sharmina Mawani, Gujaratis in the West: Evolving Identities in Contemporary Society, Cambridge Scholars Publishing http://www.mapsofindia.com/maps/gujarat/gujarat.htm http://www.migrationinformation.org/feature/display.cfm?ID=745 http://www.gujaratschools.co.in/ India Guide: Gujarat, First International Edition, India Guide Publications, 2007 Maritsa V.Poros, Modern Migrations, 2011 Nandini Narain Assar, , Gender Hierarchy among Gujarati Immigrants: Linking Immigration Rules and Ethnic Norms 2007 Project Report, Socio Economic and Demographic profile of Emigrants household of KadiTaluk, Mehsana District 14-18 March 2012, CUG Robin Cohen, Global Diaspora: Introduction, 1998. Vinay Lal, History of History, OUP India 2005

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Appendix

Questionnaire:-

QUESTIONNAIRE
LOCATION DETAILS: Q: 1. Name of the state: __________________________________ Q: 2. Name of the district: ________________________________ Q: 3. Name of the town: __________________________________ Q: 4. Name of the village/sector: ___________________________ Q: 5. House name and number: ____________________________ Q: 6. Name of the household head: _________________________

FAMILY Q: 7. Family Type (Insert the code): ________

1. Joint 2. Nuclear 3. Others

Q: 8. Particulars of the family Members(Insert the code)

MIGRATION Q: 9. Have you ever been migrated? (Insert the code) _____________1.Yes 2.No Q: 10. If yes, how long had you been in abroad? Specify the no. _______________ Q: 11. Please specify the name of the country _____________________________ Q: 12. What is the purpose of your migration? (Insert the code) _______________
1. For the purpose of job

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2. 3. 4. 5. 6. 7. 8.

For the purpose of business For the purpose of higher education Social problems Political problems Family problems As the spouse is outside Others

Q: 13. Why do you prefer that country? (Insert the code) ____________________
1. 2. 3. 4. 5. 6. 7. 8. Friends influence Relatives influence Better job opportunities H1 B Visa Better standard of living Safety Network with different association of the community you belong to Others

Q: 14. Have any of the members of your family migrated? (Insert the code) ______________ 1.Yes 2.No Q: 15. If yes, how long they have been in abroad? Specify the no. ______________ Q: 16. Is any of your family member still staying outside? (Insert the code) _______1.Yes 2.No Q: 17. Please specify the name of the country ______________________________ Q: 18. What is their purpose of migration? (Insert the code) __________________
9. 10. 11. 12. 13. 14. 15. 16. For the purpose of job For the purpose of business For the purpose of higher education Social problems Political problems Family problems As the spouse is outside Others

Q: 19. Why do they prefer that country? (Insert the code) ____________________
9. 10. 11. 12. 13. 14. Friends influence Relatives influence Better job opportunities H1 B Visa Better standard of living Safety

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15. Network with different association of the community you belong to 16. Others

Q: 20. What is his/her/their citizenship status? ____________________________ Q: 21. Are you dependent on the migrants? (Insert the code) _______ 1.Yes 2.No Q: 22. If yes, how many dependents are there? (Mention the number)__________

RELIGION Q: 23. Which religion do you belong? (Insert the code):______________________

1. Hindu 2.Muslim 3.Christian 4.Sikh 5.Others

Q: 24. If others, please specify __________________________________________ Q: 25. Which caste do you belong? (Insert the code):________________________ 1. General 2.Scheduled Caste 3.Scheduled Tribe 4.OBC Q: 26. Which sub-caste do you belong? Please mention _____________________ Q: 27. Does the migration affect your religious beliefs? (Insert the code) ____________1.Yes 2.No Q: 28. If yes, Please explain ___________________________________________________________________ ___________________________________________________________________ ___________________________________________________________________ Q: 29. Is there any intercaste/interreligious marriage among your migrated family members? (Insert the code) _________ 1.Yes 2.No Q: 30. Do you support the intercaste/interreligious marriage of the migrants? (Insert the code) _____1.Yes 2.No

RITUALS/FESTIVALS Q: 31. Are you following your rituals and tradition? (Insert the code) _________1.Yes 2.No Q: 32. Which is your main festival?______________________________________ Q: 33. Do you celebrate the festivals with your family members? (Insert the code) _________1. Yes 2.No 34

Q: 34. Does the migration affect your standard of living? (Insert the code) _________1. Yes 2. No

Q: 35. Do the migrants follow their rituals and tradition? (Insert the code) _________1. Yes 2. No Q: 36. Is the second generation of migrants aware about their rituals and tradition? (Insert the code)______1.Yes 2. No Q: 37. If yes, how they came to know about it? Please describe ___________________________________________________________________ ___________________________________________________________________ ___________________________________________________________________ Q: 38. Is there any change in the way these festivals/ rituals are celebrated? (Insert the code) ______ 1. Yes 2.No Q: 39. If yes, what are the changes? Please describe ___________________________________________________________________ ___________________________________________________________________ ___________________________________________________________________

FOOD AND FASHION Q: 40. Are you a vegetarian/non-vegetarian/eggetarian? Please write ___________________ Q: 41. What food item do you like the most, homemade or hotel? Please write ____________ Q: 42. Do the migrants discuss you with the western food culture and fashion style? (Insert the code)__________1.Yes 2.No Q: 43. When the migrants come back home what kind of food item they prefer? _____________________ Q: 44. Do they carry any food item when they come back? (Insert the code)_________1.Yes 2.No Q: 45. If yes, what are they? Please write ___________________________________________________________________ ___________________________________________________________________ ___________________________________________________________________ 35

Q: 46.Is there any change in the food patterns at home? (Insert the code)_________ 1. Yes 2. No Q: 47. If yes, Please explain ___________________________________________________________________ ___________________________________________________________________ ___________________________________________________________________ Q: 48.Do the migrants carry any food item when they go back? (Insert the code)_______1.Yes 2.No Q: 49. If yes, what are they? Please explain ___________________________________________________________________ ___________________________________________________________________ ___________________________________________________________________ Q: 50. What type of dress do you wear? (Insert the code)____________________
1. Saree 2.Salwar 3.Jeans 4. kurtha 5.Dhoti 6.Others

Q: 51. Is there any change in your dressing style? (Insert the code)___1.Yes

2.No

Q: 52. If yes, what are the changes? Please explain ___________________________________________________________________ ___________________________________________________________________ ___________________________________________________________________

LANGUAGE Q: 53.What is your mother tongue? _____________________________________ Q: 54.How many languages do you know? (Write the no.)____________________ Q: 55. Name the languages ____________________________________________ Q: 56.Which is your communicative language at home?______________________ Q: 57. In which language do you communicate with the migrant family members? Please write_________________________________________________________ Q: 58. Is the second generation of migrants know their mother tongue? (Insert the code) ______ 1.Yes 2.No Q: 59. If yes, how they learn their language? Please describe ___________________________________________________________________ ___________________________________________________________________ ___________________________________________________________________ 36

EFFECT ON THE FAMILY (PSYCHOLOGICAL) Q: 60. Does the absence of migrants affect you? (Insert the code)____1.Yes 2.No Q: 61. If yes, how do you resolve their absence? Please mention ___________________________________________________________________ ___________________________________________________________________ ___________________________________________________________________ Q: 62. Do you want them to come back to India?(Insert the code) ____1.Yes 2.No Q: 63. Give your reasons for your answer ___________________________________________________________________ ___________________________________________________________________ ___________________________________________________________________ Q: 64. Does the migration affect the socio-cultural standard of the people? What is your opinion? ___________________________________________________________________ ___________________________________________________________________ ___________________________________________________________________

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