GuyanaJournal | Biographical

When Jagajee Singh (known as Jug Singh) was born, a new culture from the Indian sub-continent had already been gracing the coastline of Guyana (then British Guiana). For nearly 75 years, thousands of descendents of Indian indentured laborers had made Guyana their permanent home. It was also a time when the system of indentureship was being hotly debated for possible termination, which finally ended in 1917. While many Indians returned to India after their labor contract ended, thousands remained in a foreign environment and survived under harsh conditions of colonial rule.

Jagajee Singh was born on December 29, 1912 at Enmore Sugar Plantation, East Coast Demerara, the fourth child and second son of Bhairo and Jamuni Singh. He was registered at birth as Jagajee Singh, although his parents affectionately called him

Seenath. Later, at school and in the surrounding village, his friends and relatives called him Jag (pronounced ‘Jug’).

Mr. Singh fondly remembers his precious boyhood years that he shared with his parents, grandparents and three siblings. Later, when he established his own family, he spent the greater part of his life at Enmore Plantation (Estate) where hard work and family duty were his main concentration. He was born in a logie and lived in the same one until age 22, when he moved to a top range logie in a 5-house range. He did not leave the village of his birthplace until decades later when he migrated to Canada in 1976, at age 64.

Jug’s mother, Jamuni Singh, was born sometime in 1887 or thereabouts at Tuschen Estate, West Coast Demerara, Guyana. Since her parents were still indentured laborers, Jamuni’s birth registration would have indicated her parents’ indentureship arrival information, which may still be part of the Guyana Registry records.

Jamuni’s parents, Naik and Rajpati Singh, came from Rajasthan, one of the many places in India from which Indians were recruited as indentured laborers. Naik had previously made the arduous journey across the kala pani to Trinidad where he would have spent some years under indentureship on the sugar plantation. When he returned to India, he had left two sons in Trinidad. It is very possible that he might have intended to return to Trinidad. However, the complications of re-indentureship and other unknown circumstances might have contributed to a different journey in his life. While in India, he married Rajpati and they both left the shores of India at Calcutta for British Guiana. An approximate calculation places their arrival around the 1870s, with Rajpati being in her late 20s (most likely born around 1852). For the greater part of nearly 60 years in Guyana, she not only raised her family and imparted good values, but she also contributed towards the survival of the sugar estates.

Like many Indians, their life information and details of their arrival at the Demerara Depot are unknown to their descendents. Even to this day, with computerized technology capabilities, there is limited, and possibly complicated, accessible search method to uncover a rare treasure that may lie hidden in Guyana’s archival records of Indian indentured laborers (1838 to 1917). For nearly 80 years, close to 240,000 Indians came to Guyana. The tradition of oral history, often being a main source of knowledge about one’s ancestors, remains a scarce resource in this age, especially with very few family members still living, and who may have retained historical information. The records surrounding the transportation, arrival and placement of indentured labors at sugar estates will remain a mystery to many. Jug remembers that his Nana and Nani were sent to Tuschen Estate, West Coast Demerara, where they later established a shop.

Naik and Rajpati were blessed with three children, one boy and two girls, one of whom was Jug’s mother, Jamuni.

Having been an experienced laborer in Trinidad, Naik Singh soon started to work on the Sugar Estate in Guyana. Rajpati worked in the weeding gang as a ‘young weeder’. Like other women, she used a cutlass to weed grass around ‘cane roots’. They usually worked in the middle of the banks under hot sun and even on rainy days. When they returned home, it was not uncommon for them to place their wet clothes near a fireside to dry and wear the same clothes to work the next morning.

Sometimes one’s journey suddenly takes a different turn in the course of life changing situations. When Naik and two of their children died, Rajpati took Jamuni to live in Lusignan, East Coast Demerara.

Mr. Singh remembers that his mother, Jamuni, was a beautiful woman. At a young age, like her mother and many Indian women and girls, she worked in the‘weeding gang’ on the sugar plantation as a ‘young weeder’. She worked with other young girls, throwing ‘manure’ for cane roots to be fertilized and later began weeding grass in the fields. She communicated fluently in Hindi, especially with her husband, Bhairo, who also spoke Hindi. Settlers who spoke their languages were able to form friendships, including newcomers. They supported each other against the harshness of English language conversion whilst struggling to survive in a new environment.

In October 1892, Jug’s father, Bhairo Singh, came to Guyana as an indentured laborer on the sailing ship, Sheila (#45) that would have taken nearly four months to reach the Caribbean region. Between 1891 and 1892 during several sea trips, the ship Sheila brought 526 people from Calcutta to Demerara. Bhairo arrived at about age 18. The recruitment of laborers held many challenges, including the perception of one’s age. In some cases, if potential recruits were too young, they were considered ‘not strong enough’ and conversely, if they were older, they were viewed as not ‘prime’ labor material, and possibly a liability. Immigration agents sometimes recorded a suitable age to ensure their quota of laborers.

Bhairo was assigned to Enmore Estate, a place where disturbances had already been intensified because of low wage rates and exploitation of men and women. Those who were free laborers as well as under indentureship suffered tremendously by manipulative estate managers and colonial rule. At the same time Bechu came to Enmore from Bengal in 1894 on the ship Sheila and began his long series of letters to the press and elsewhere protesting the exploitation of workers.

To this day, Mr. Singh keeps a slip of paper neatly tucked between the pages of his telephone/address book. With excitement in his searching eyes, he claims, “I have the information when my father came.” While the tradition of receiving oral information may contain missing links, the remaining bits and pieces are worth scrutinizing. Jug’s treasured ‘note’ about his father’s immigration record holds deep meanings, even with haunting glimpses into one’s ancestral journey:

Mr. Singh’s eyes light up as he thinks about his father’s boyhood home. He says, “Someone told me it’s in Rajasthan.” He is eager to obtain more information as he happily states, “I know someone who has gone to India for a visit who will try to find out some information for me.” Though one may speculate about one’s ancestral journey, some hope rests in the retrieval of oral knowledge and indentureship records.

Bhairo worked as a shovel man, a job in the cane fields to dig drains for proper irrigation in a place where heavy rainfalls are common during certain months. After his indentured contract ended, he decided to make Guyana his home. Although Indians were indentured for 5 years, they were “only entitled to a free return passage after10 years.” Bhairo would have been required to be reindentured for another 5 years, placing him under another term of subjugation to colonial order. This further delayed his opportunity for freedom to work as an independent laborer. Instead of returning to India, he decided to get married. As a young bachelor, his opportunity for marriage was limited. Very few females came as indentured laborers. Therefore, it is not surprising that many men who came from India were marrying females who were born in Guyana and whose parents were indentured laborers. They were fast becoming the larger part of Guyana’s Indian population.

Bhairo Singh and Jamuni Singh were married in the early 1900s at Lusignan. More than likely, Jamuni’s mother, Rajpati, arranged her marriage as was traditionally practised among Indian families. It is possible that Jamuni was 13 or 14 years old since girls were expected to marry at a young age. She and her husband started their life together at Lusignan and later moved to Enmore.

Bhairo and Jamuni had five children, two girls and three boys. The first two, Ramdasie (around 1905) and Harsudai (1907-1973) were born at Lusignan while the other three children were born at Enmore. Their first son, Latchman Singh, known as Sewh, pronounced Seo (1910-1979), became an important role model in young Jug’s life. Jagajee was their fourth child (1912). Their younger son (name unrecalled) passed away when he was about 2 or 3 years old.

Mr. Singh recalls his father with much admiration and pride. “My father’s principle was to ‘work and eat’ because he believed you have to be ‘healthy’ to keep up with hard work.” Bhairo worked to maintain his family’s needs. With food items being scarce and expensive, he saved his money so that he could afford things for his family. He made sure that they did not only eat rice in the morning, but were able to eat roti, cassava or plantain. Managing his money was important. He bought their goods on ‘trust’ and used to pay the shopkeeper on Saturdays when he collected his weekly wage from the ‘pay office’.

Jagajee remembers that his father came home only to rest, regaining his strength during the night for the demands of another day on the sugar cane plantation. Undoubtedly, while hard work on various sugar plantations took a great toll on the lives of thousands of indentured laborers who came from India, the economic revival of the sugar industry remains a historical record of their labor.

In 1924, Bhairo Singh passed away. He would have spent about 32 years of his life in Guyana on the sugar plantation. His children were still in their teenage years, while Jug was only 12 years old. Jug remembers that it was difficult to know his father’s age, but he would have been around age 60. “He seemed like a really old man to me.” His father was everything to him, a symbol of strength and one who imparted a great sense of courage and resilience throughout Jug’s impressionable childhood years. Jug recalls that he always insisted that they must work hard so that they could have a better life; but most importantly, he reinforced the importance of ‘getting a good education’, which remained with Jug for a long time. His father gave his children a sense of determination to work hard and a sense of purpose to achieve a better education and life.

Bhairo Singh enjoyed chatting with his fellow jahajis at sunset, especially on Sundays. He was proud to take his two sons along for company to different places in the village where he visited his friends, chatting frequently with great affection. With his gentle nature, he was a likeable man to many friends in the village. Although young Jug did not understand everything, he was able to form impressions of his father, as he watched him eagerly greet his fellow jahajis in Hindi.

On many occasions, Jug and his brother, Seo, used to listen to their father’s stories of his life in India. In those days, most people were unable to record such valuable knowledge of their ancestry. Evidently, in addition to literacy and English language adaptation, they were saddled with the plights of sugar estate life as laborers, hustling to care for their family, and establishing a new home to improve their lot. To record their ‘jahaji’ experiences or search for information about their parents or grandparents would have only been possible had their cultural and educational consciousness been heightened. As new arrivals to fill Guyana’s labor shortage for economic growth, the oppression of Indians with distinct cultural/religious identities was a main factor in the loss of their records.

Many indentured laborers became a part of British colonization statistical records. Except for a few, hundreds and thousands of their names, faces and experiences remain outside the pages of Guyana’s history, even for those who were transported in the twentieth century. For some surviving descendents whose hearts are etched with the many hardships of plantation life, many can only hold on to the limited recollections and imaginations of a jahaji spirit when in conversations about their parents. They treasure such memorable customs, values and words of wisdom passed on from an elder.

Jug’s mother Jamuni, passed away in 1927 when he was 15 years of age. It was very difficult for him, as it had only been three years since he lost his father. Jamuni appeared to be a young woman in her early 40s or even younger. Many people died at a young age, not only from poor nutrition or limited medical care, but also from poor living and working conditions on the Estate.

Many days when his mother was sick, his nani, Rajpati took care of him. He became more attached to her than to his mother. While his mother worked, his nani took care of him. In those days, women who worked in the fields usually relied on their extended families to help them take care of their children. Rajpati was a strong woman. She was like his own mother. Jug shared a very close relationship with her, and he saw how deeply she suffered in the loss of her daughter. “I used to sleep near my nani,” he poignantly recalls her devotion in his life.

Jug and his brother, Seo, continued to live with their nani in the same house in which they were born. When Seo got married, Jug continued to live with his nani later and they both moved to a better place.

In 1936, when she passed away at age 84, Jug remained in the same logie where the two had moved. Although he had his own room, his deep attachment to her remained steadfast. He cared deeply for her and did not want to see her live alone.

Mr. Jag Singh attended Enmore Estate School up to Fourth Standard, where school children learned to sing Christian songs before beginning their daily lessons. He stopped attending school when his father became ill. Soon after his father passed away, he started to work just around age 12. His brother, Seo, who had already been working, became a strong influence in Jug’s life. Their older sisters got married and started to have their own families.

He attended the Anglican Church at Enmore to listen to Bible lessons from the English priests who were paid by the estate to introduce Christianity to Indians. During this time, while they sang evangelical songs, they were more interested in the fun moments they shared with other children of estate workers. Later on, as an adult he was able to use his professional skills as an electrician to ensure a regular supply of electricity to the Anglican Church and its surroundings, and to regularly carry out all minor electrical maintenance and repairs.

At a very young age, their parents sent them to learn Hindi at ‘Jakrie Cha Cha’. He was a very devoted teacher and made sure they attended lessons daily. They learned to read Hindi. His brother, Seo, became an expert on the Ramayana, and was an instructor in Hindi at the Hindu College. “I respected my brother a lot.” Seo was blessed with eight children, Harban, Romesh, Kamal, Dhar, Radha, Narad, Khayla and Yasmini. “They are all very dear to me.”

Jagajee’s sister-in-law (Seo’s wife) used to cook food and send it for him and his nani. They were deeply touched by her caring nature. “She was very kind and loving to us and I have never forgotten her devotion in our lives.”

Often, memories of his brother, Seo, reveal a deep admiration for not only his accomplishments but also for the value he represented in being a role model in Jug’s life. Seo was a soldier of the British Guiana Home Guards and rose to the rank of Quarter Master Sergeant. He became an Area Commissioner with the St. John's Ambulance Brigade. "I was a member there. When I was young, I used to call my brother Bhaiya and later as we got older, out of respect, I never called him by ‘name’.”

Jug also vividly recalls that Seo worked as a Foreman and soon became the person in charge (as a Supervisor) of the general labor and shipping of sugar at Enmore Sugar Factory. “I started later and he helped me to develop good work ethics,” he reminisces with pride in his voice.

Jug was close to his two sisters. “My eldest sister, Ramdasie, had three children, Ratti, Betia and Harnarine. Her two daughters keep in touch with me as well as her grandchildren. Her grandson, Ram Singh, who is a Director of Education in Minnesota, calls me all the time and sends me literature, money in cards and letters.” The pride in Jug’s voice is evident when he talks about his siblings.

Mr. Singh’s elder sister, Harsudai, had four children, Lall, Beni, Dhaneswari and Chan. She was blessed with twelve grandchildren. She volunteered as a leader in politics, religion, social activities and education and was respected by all. She learned her parents’ language and was successful in passing Sanskrit at the General Certificate of Education Level when she was in her senior years. It was a time when many children were being indoctrinated into European studies with English being their only language of study. Harsudai studied Sanskrit as an additional language. Mr. Singh is proud of her and remembers her in his remarks:“She was a woman well ahead of her time. She was religious and loved to wear white.”

Jagajee started as a laborer on the Enmore Estate and soon worked his way up to becoming the Supervisor of general sugar production. For nearly 45 years he worked at Enmore Estate. Along with others, he and his brother contributed greatly towards the operation of the sugar factory and the success of the sugar industry.

He worked in the young creole gang at the back dam where he used to throw manure1 and bale punt2. He remembers, “Our whole life system was different. We did not miss what we did not have. Nobody looked at us funny.3”

Jug reminisces, “We worked hard then on the sugar estate. We had to walk two to three miles into the back dam and return the same distance. It was tiring.” Under colonial rule, these were normal working conditions. “This is why we were under the principle of ‘work and eat’. There was no time for entertainment and little time for religious practices.” Jagajee worked for a couple of months in the back dam and then he went to work in the sugar factory. Before his father died, Bhairo had asked the foreman to help Jagajee get a job there. One day, a man named Barnwell, came to their range and said to Jug, “Come tomorrow for a job.” As in his nature, on the following morning, Jug eagerly went to meet this kind foreman at the sugar factory, who showed him what to do. Jug started to clean an old engine and the pump, a task which he performed after they had finished grinding sugarcane to make sugar.

He worked for one year at the Maharaja Oil Factory at Bel Air Park before returning to the Sugar Factory where he put his additional skills to work. However, he never fails to mention friends or family who have helped him along the way. Particularly later on, he worked with the brightest man, Wajid Ally, who specialized in everything – engineering, copper smith, carpentry, to name a few. Jug believes that Wajid Ally could have done anything that he wanted to do. They became good friends, like brothers.

If anything broke, Wajid was able to fix it. When Wajid died, he appeared to be in his 40s. Suddenly one day, Wajid fell down at work and injured his head. His injury was so severe that he died the next day. Jug was very sad. Up to this day, he keeps in touch with his children whenever he can. “God bless Wajid wherever his soul is. I will always remember him. My wife use to call him Barka.4” Jug Singh earned a high degree of respect from people in the village, not only because of his unbridled enthusiasm for life or generosity to friends, but also because of the devotion he and his wife, Evelyn, rendered to the educational, social and cultural development in the community. Many called him ‘Brother Jug’, ‘Uncle Jug’, or ‘Lil Skipper.’ His brother Seo was called ‘Big Skipper.’

Growing up in Enmore brings back spontaneous memories. Jug remembers how they managed to keep up with life’s little challenges. “If it rained when we went out, we would carry our shoes in our hand and walk barefooted on the mud-road. We would carry a cloth and when we reached the railway road, we would wash our feet, wipe it with the cloth and put on our shoes. The road was not paved then, it was a mud dam. When we returned, we again carried our shoes in our hands and made the journey home.” He delights in telling such stories of their days growing up in Guyana.

Amidst hard work, there was still time for ‘Brother’ Jug to participate in some leisure activities. He particularly enjoyed playing cricket and excitedly recalls when he won some games.“I was a good cricketer. I was playing ‘overhand’ at Lancaster and after I won the game, we formed a new club. I became the opening batsman.” It seems as if it was only yesterday it happened to him. Today he has a satellite dish to access international cricket games, which he enjoys tremendously, as well as religious programs.

Like his father, Jug became conscious of saving a little bit not just for a ‘rainy’ day, but for his children’s well being. He claimed that some people would spend their entire week’s pay very quickly and that while he used to spend out his money too, he smartened up very quickly because of his father’s example and good advice. Bhairo would regularly tell him and Seo to save their money for a better life. He insisted that they should also get a good education and once remarked, “No girl would look at you if you don’t have a good job and good education.” When his Nani died, Jug felt it was time to start a family of his own. From the logie where he had lived with his Nani, he celebrated his marriage to Dukhni Singh (Evelyn).

Jagajee and Evelyn were married on June 27, 1939, just one month after the second European war began. When they were married, his brother, Seo, arranged everything. Seo and his Nani had already met the bride’s family and later arranged for Jug to make a similar trip to his future bride’s home. “When I went to see the bride, I told my brother everything was all right. Evelyn was well cultured.” They had a traditional Hindu wedding and married under a Bamboo Maro5. Evelyn wore a colourful Sari and Jug wore a jurajama with flannel pants and a tie.

Evelyn Durga Singh was born on May 11, 1924 at Blairmont Plantation. Evelyn’s mother was born in Guyana and her father, Baboo Durga Singh, was the Head Driver on the sugar estate. He would have provided some leadership on the sugar estate, as part of the ‘headmen’ or ‘driver’ indenture system. He came from Mathura, India where Sri Krishna was born. He was a smart man who bought land and helped a lot of people to do the same. He had two other daughters.

Remembering the possessions that one left behind in Guyana when immigrating elsewhere is a frequent glimpse into the consequences of departure from one’s former homeland. Jug remembers not only leaving many valuable collection of photos and household items, but other important family acquisitions.“Before my wife, Eve, and I got married, 10 years before she inherited an estate from her father called ‘Mount Sinai’, a transported land at Greater New Amsterdam. They had cultivated it with drainage, road, and had also ‘lot it out’ and paid taxes.”

The Government took over a large portion of the estate, which was cultivated and left 7 acres uncultivated land. In 1974, they paid the family only $5,000 (the equivalent of a price in 1939). Sadly, Mr. Singh states, “We could not appeal, as the Government passed a law that one cannot appeal. The land is still there undeveloped. It is a prime piece of land that was irrigated and being developed.” Today, the land remains the same with no further development.

Evelyn was a strong Hindu woman who strongly influenced her husband and the community in this religion. She was well respected and a popular person in the village, always helping people. She completed her Primary School education and concentrated on expanding her religious knowledge and growth. She read Hindi and the Ramayana. She learned to sing Bhajans6 as well as English songs.“My wife never left home without wearing her orhni”7.

Jug Singh played a key role in the functioning and maintenance of the Bharat Seva Ashram Sangha which was founded by Swamiji Purnanandaji Maharaj. It was a religious, cultural and educational organization (since it had Primary and Secondary school levels as well as a library) at Cove and John, East Coast Demerara. Today this institution is a beacon of light to all races. Mr. and Mrs. Singh played principal roles in this organization in Guyana, Trinidad, England, New York and Canada. His devotion and dedication run deep. He recently organized and built a Café and a Library at the Ashram in Guyana.

While in Guyana, they actively contributed to the constant growth and development of the Hindu College and unceasingly supported Swamiji in his activities. Swami Bhajanananda remembers those memorable years in Guyana, “Guruji Swami Purnanandaji Maharaj would always seek the sagely advice of Mr. Singh on any project of the Ashram. I remember how often Guruji used to send me to the Sugar Estate Factory at Mr. Singh’s workplace to tell him that Guruji would like to see him urgently. From work, he would ride his bicycle and head straight for the Ashram without going home.”

Mr. & Mrs. Singh donated the first electric generator to the Ashram during a period when electricity was a rare commodity, especially in the countryside.8” Indeed, their contribution to Cove & John Ashram was endless.

In the 1950s, Mr. Singh and other prominent Hindu leaders worked actively with spiritual leaders who came from India to Guyana to help Indians in their religious and cultural consciousness and development. Swami Advaitanandaji Maharaj stayed at the Singh’s home. When Swami Purnanandaji Maharaj came, he too received their support through a reception committee. Through this exposure, Mr. and Mrs. Singh also traveled to Trinidad where they supported similar religious developments. As Swami Bhajananandaji notes, “Mr. Singh’s life is not only a book but a library, which to my mind, anyone may go to this “library” for reference for a focus in life, for inspiration, and even to set individual goals; to aspire and walk in the footsteps of this illustrious man who has today made indelible imprints in the lives of all those who came into contact with him.9”

While in Canada, they attended the Bharat Seva Ashram Sangha at Royal York and continued in their devotion when the ashram moved to Albion Road. Swami Pushkarandaji is working really hard for the Ashram.

Jug and Evelyn were blessed with eight children, six girls and two boys. Lilawatie (Shirley) Tarachandra, Sant Amarjeet (Amar) Singh, Chrisendei (Norma) Singh, Sosi Kumari (Leila) Lewis, Ayush Nawbatt, Ranji Singh, Bhano Rajkumar and Soma Persaud.

Working towards a better life was one of Mr. Singh’s main concerns. He and his wife obtained some rice land and leased part of it out to others. “We used to plant rice. My wife and me used to go to the field. She used to make limewater and sweets and give them to the ladies to help keep them happy. She did not work in the field but used to come and keep their company.”

Mr. Singh and his family lived in a one-level wooden bungalow which was later extended to accommodate their growing family.

He remembers that, during the disturbances in the 1960s, they used to keep vigilante at nights near their house at Enmore. He pensively says, “We had a united group and kept a strong lookout for any intruders or potential attackers.” The martyrs of Enmore are etched strongly in the hearts of many, especially those who lived through those turbulent years.

Jug reminisces about Guyana sometimes, “I remember when we had different buses. First, there were the one-frame and trazzie buses that carpenters made; then we got some top quality Leyland buses which came to serve our developing nation.” When the Leyland buses broke down, there were Tata wooden buses that came from India. Now privately-owned mini buses are the common modes of transportation.”

When things were getting very bleak in Guyana, he and Evelyn came to Canada in 1976 and left everything behind. Initially, though Jagajee and Evelyn intended to return. However, it was not until 1987 that they returned briefly for a visit. He laments,“We discovered many of our possessions were stolen.”

Like many parents of new immigrants to Canada, Jagajee and Evelyn came to Toronto to join their children. His exposure to many long years on the sugar estate has helped to shape his sense of perseverance and survival. His positive outlook of life makes him see ‘another day’ in a new light, a quality that shines in the deep relationships he has developed with friends and loved ones.

Upon his arrival to Canada, for the first three years, he worked as a Repairman at a company that made industrial BBQ’s for restaurants and big buildings.“I helped to build and rebuild machines,” he confidently states, knowing that, although he came to Canada at a late stage in his life, he was still able to work full time. No doubt, his father’s advice has greatly reinforced Jug’s sense of determination. He used to be a strong man physically, but more importantly, he possesses the determination and vigor to have enjoyed the meaning of work. As a result of an injury, he could not return to work.

Even in his later years, Mr. Singh went to school at night while working as a Repairman to improve his skills and knowledge in appliance servicing, particularly in connection with industrial stove and other electrical equipment. He attended Seneca College and completed 2 courses at George Brown College, but was forced to stop on his third course because of illness.“I used to leave work one hour before and I did not return home until 11 PM. I studied the Ontario Hydro Code (electricity).”

Mr. Singh prides himself in having developed greater skills: “I was an electrician at home, so when I came here, it was not difficult to pursue the same type of work. I used to run wires in unfinished basements. I also repaired electrical appliances, such as lamps, stoves, electric irons, etc. I used to be a very active man and always kept myself busy. But now, I am aging. When my son contacted the Workers’ Compensation Board after my injury, they realized that I was a ‘working man’ and only stopped because of my injury at work. They were good to me and compensated me.”

While talent, hard work and devotion are constant qualities throughout Mr. Singh’s life, he is also known for his decorousness. He has instilled the same quality in his children. Even at age 90, he wears his suits with matching tie and socks, and unfailingly, his shoes are always well polished. He proudly wears his Kurta to temples and religious functions. Once he told his eldest grandson Navin, “None of my sons can dress like me.”

Jug Singh remembers when he and his wife, Evelyn, spent time together. “When we first came here, we moved all around and traveled on the Toronto Transit subways and buses (public transportation). We went to pujas10, and often received invitations to attend different functions and weddings.”

“Years ago we use to go to the Seva Ashram (Albion Road). It is similar to the one that use to be at Cove and John. It is hard to go to Albion now. My wife and I used to go there. You used to take 2 to 3 buses to get there.”

Being an active woman, Evelyn also pursued additional knowledge to improve her position. She took evening classes at Mothercraft to study childcare skills. She received a diploma.

On April 5, 1994, when Evelyn passed away, Jug knew in his heart that his life would not be the same. They were exceedingly close. Jug and Evelyn were instrumental in building a concrete Nursery School near the Enmore Mandir in Guyana, which is still there. He remembers and misses her deeply. In her memory, he built a ‘seating area’ at Enmore Mandir on the spot where she had previously planted a Peepal tree.

“After my wife died, I started living with my children. My children are very good to me. They take me to religious places, social events and shopping. They even took me to places I never thought I would have seen before. I went to Bermuda, England, New York, Holland and Florida.” Six of his children are settled in Canada while two are in England. Leila and Ayush visit very often from England to help assist in his care. With great appreciation for their love and affection, he says, “All of my children are devoted in their own way. My son Sant Amarjeet is like a saint.”

Passages in his life are reflected in their many snapshots of photographs that Mr. Singh loves to look at. He remembers his wife, Evelyn, and their great years together, “My wife was a well cultured and highly respected woman. She was ahead of her time.” In June 1989, they celebrated their 50th Wedding Anniversary in Toronto.

There isn’t a conversation with Mr. Singh that does not include people in his life with whom he has developed either an experience in great friendship or helpful ways. An abundance of love flows from his heart when he talks about them. In particular, he reflects upon the dedication of his niece Dr. Evelyn Doobay in his life. “She has been my doctor all of these years. I am grateful not only for her dedication but the extra care and interest she has shown in my life.” Her husband, Dr. Budhendra Doobay, and the Vishnu Mandir have also been a great influence in his spiritual path. Dr. Doobay's father, Pandit Ramsahai Doobay, was Mr. Singh’s good friend in Guyana.

Mr. Singh discovered his love for his ancestral heritage through his wife Evelyn who was an ardent devotee of Hinduism. Embracing her wisdom, he exudes a deep appreciation for his heritage, from a flicker of flame in the lighting of a diya11 to deeper concentration in their religious practices. They raised their children to understand the benefits of spiritual devotion. Since 1951, he has been associated with the Bharat Seva Ashram Sangha and other religious and social groups. Many will still remember Mr. Singh’s commitment to the cultural development of Enmore.

In November 1999, the Hindu Institute of Learning in Canada (Languages, Arts and Culture), delivered an Award to Mr. Singh in recognition of his selfless service to the Hindu community. He developed a close friendship with Shardaji who made a significant impact upon Mr. Singh’s spiritual progress. “Shardaji continues to discuss and share spiritual, educational and social aspects of life with me.”

Having taken many pages of experiences from his parents, Nani and brother Seo, Jug holds their memories with deep love and affection. His determination to learn and progress has been the compass that guided his path. He developed a strong love for his ancestral heritage and also fostered an appreciation for the diverse cultures of Guyana and Canada.

Now at age 90, Mr. Singh’s pleasant smile reflects memorable moments of his experiences in Guyana and Canada. He enjoys spending time with his children, seventeen grandchildren (Navin, Davin, Nishaud, Satish, Akash, Natasha, Rajiv, Vashti, Sanjay, Anil (Neil), Avinash, Vasanti, Shivani, Devan, Indira, Jai and Sharda) and two great grandchildren whenever they can. He slips into a deep moment of delightfulness and expresses pride in embracing the presence of his two little great grandchildren, Aaliya and Jai. With a joyous smile, he says, “My great grandson, Jai, looks just like me.” It seems as if a holy river is flowing ever so steadily in Mr. Singh’s heart.

His footsteps through cane fields, rice fields and the sugar factory at Enmore are marks of his enduring features of perseverance and survival. His eyes light up in telling stories not only of those days, but also in revealing tales of his new life in Canada. Braving the challenges of winter and a new culture, a vigorous Jug Singh adapted quickly to his new home to be near his children.

Always in cheerful spirits, Mr. Singh delights in saying, “I very much enjoy living in Canada. I have no regrets coming here. It is a good place to live.” Even though he is slowing down a bit physically, he possesses an active mind, which continues to propel him forward in his daily life, including getting his exercise while visiting the shopping mall. He believes in maintaining a balanced lifestyle – mind, body and spirit – and is always conscious of what he eats. When he does his daily exercise, he likes to include Tai Chi, Yoga and deep breathing.

With his sharp mind and keen interest in current affairs, there is never a dull moment in Mr. Singh’s life. He is an avid reader and keeps up with world politics and issues. Once, after having some concerns on a private matter, he wrote a letter to Queen Elizabeth II, expressing his views and when she replied, he was pleased. There is never a dull moment in Mr. Singh’s presence, as he constantly shares his experiences as well as his thoughts about life.

A glimpse of Mr. Singh’s life journey reveals that he is a gentleman of great faith, dignity and courage. One of his greatest feelings of fulfillment is his ability to still enjoy an active lifestyle.

Glossary

Bale punt – (or Bail). While standing in the punt full of water (because of rainfall), young workers used a bucket to scoop the water out from the punt into the canal. Canecutters will then fill the dry punt with freshly cut cane.
Bamboo Maro – A wooden structure build for the bride and groom to make their wedding vows in a ceremony where a fire in the center and the couple walks around seven times.
Barka – Brother-in-law.
Bechu – For more details, refer to Clem Seecharan’s Bechu, ‘Bound Coolie’ Radical in British Guiana, 1894-1901. The University of the West Indies Press, 1999.
Bhaiya – Brother in Hindi
Bhajans – Religious Hindi songs.
Diya – Light in a little clay pot, signifying a religious observation, especially during the Hindu festival of Diwali.
Excerpt from Profile of Mr. Jagajee Singh by Swami Bhajanananda of Pranavananda Ashram, Canada.
Funny – A term used similar to ‘strange or odd’ or even ‘negative looks’.
Jahaji – Shipmate
Kala Pani – ‘Black water.’ To leave the shores of India at that time and cross the dark water of the ocean from Calcutta to another land held great fear as well as rejection by Indian customs.
Logie – Wooden box-shaped rooms attached together in a long range which were formerly occupied by slaves. Plantation owners used the same living conditions which were further eroded when indentured workers came.
Mangru, Basdeo. Indians in Guyana, A concise history from their arrival to the present. Adams Press, Chicago, Illinois, USA. 1999.
Naidu, Janet. Excerpt from the poem, Illumination. She provides all other verses.
Nana – maternal grandfather
Nani – maternal grandmother
Orhni – A thin headwear, usually worn as a form of respect by Indian women.
Pujas – Religious ceremonies, usually for devotional observances.
Ramayana – Idian epic poem by Valmiki, depicting the qualities of Sri Ram in Ayodha
Sanskrit – Ancient classical language of India.
Shovel man – many laborers were assigned this job, along with other tasks before becoming Cane cutters.
Throw manure – Fertilizer thrown at cane roots.
Top range logie – Unlike the regular logie which was flat on the ground, the top range was about four feet off the ground, which was a mild improvement from the original living quarters.
Weeding gang – usually young children from the age of 10 started to work as ‘manure thrower’, bail punt, weed grass or cut/clean young cane roots. Later, they worked longer hours in the fields until they got married.