India Immigration Form

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india immigration form – How to

How to Live in India
How to Live in India
Have you ever wondered what you would need to do to move to India?

Whether you’re drawn to the glitz of Mumbai’s Bollywood industry, tech-savvy Bangalore or Delhi’s cultural and financial advantages, there’s something in India for everyone. The country boasts a rich tapestry of languages, ethnicities and religions: all of which come together to form a fascinating way of life unlike anything else found around the world.

Currently, as many as 20,000 expats call India home, but while their numbers are growing, the process of taking up residency in this beautiful country isn’t always easy. From the confusing maze of visa requirements to the complexities of doing business in the “Silicon Valley of the East”, you’ll need to find and follow detailed immigration instructions in order to avoid the missteps that could have you fast-tracked for deportation!

What you need is the complete How to Live in India guide. Here’s what you’ll discover inside this comprehensive handbook:

* The specific types of visas that exist for India, as well as which ones you qualify for and how you should apply. You’ll even find sample applications inside that show you exactly how to fill out your forms to ensure a smooth immigration process.

* Immigration recommendations for your country of origin. Be aware that travel restrictions may exist for travelers from your country, so consult the guide to find out how to best handle the process.

* Complete disembarkation instructions that will help you handle the customs process with ease.

* Health tips for entering and staying safe in India, including a complete list of the vaccinations you’ll want to have before arriving.

* Cultural tips to help you understand and embrace Indian culture. Inside, you’ll learn more about popular Indian holidays and religious traditions, as well as what popular abbreviations “enthu” and “fundas” mean.

Whether you’re thinking about relocating to India for work, family or adventure, start planning for a successful transition now and pick up the How to Live in India guide!

Abbotsford Sikh Temple – 1910

Abbotsford Sikh Temple - 1910
37089 South Fraser Way, Abbotsford, BC.

Description of Historic Place:

The Abbotsford Sikh Temple is a one and one-half storey, wood-frame vernacular structure set on a full raised basement, with a false front parapet, an upper balcony running along three of the facades, and a prominent poured concrete stairway leading to the main central entrance on the upper level. It is located on a prominent knoll on South Fraser Way in the centre of Abbotsford, between the early settlements of Clearbrook and downtown Abbotsford. The Sikh Temple has been designated as a National Historic Site, including the original Temple building with its additions, the present ‘Nishan Sahib’ (flag pole) and the bases of earlier flag poles, including the remnants of the base of the original ‘Nishan Sahib’.

Heritage Value:

The Abbotsford Sikh Temple (‘Gurdwara’) is a valuable symbol of the early roots of the Sikh community and the larger Indo-Canadian community in this region of Canada. The builders of this temple were part of the initial wave of immigration from India, before a restrictive immigration policy was implemented, making further immigration virtually impossible for the next fifty years. The Sikh population was centred in Vancouver, the Fraser Valley and Vancouver Island, and consisted mainly of male sojourners, whose families remained in India. Locally, most of the Sikhs worked for the Abbotsford Lumber Company, once B.C.’s third largest forestry employer. The use of local materials to construct the Temple was significant, representing the Sikh connection to the lumber industry and to the Abbotsford Lumber Company, which donated the lumber for the temple, demonstrating the mutual interdependence of large, isolated industrial plants and their local workforce.

The Abbotsford Sikh Temple is the only Gurdwara from the pioneer phase of Sikh immigration to Canada that has survived, and is the oldest surviving Sikh Temple in North America. Construction started on the Temple in 1910 and was completed by 1912. Built of wood-frame construction, the false front parapet, simple rectangular floor plan and front gabled roof are typical of vernacular commercial buildings of the period. This was a pragmatic adaptation of Sikh traditions using a common frontier style, which expressed the men’s limited financial resources and their desire to integrate with the community. The building is typical of early purpose-built Canadian Sikh temples, containing all the elements of a traditional Gurdwara, including the prayer hall on the upper level and a communal kitchen and dining area at ground level. The utilitarian interior, with tongue-and-groove wooden walls and regular fenestration, became common features of early Canadian temples. The location at the crest of a hill on busy South Fraser Way contributes to the Sikh Temple’s landmark status.

The Temple was the centre of Abbotsford’s Sikh community, serving both religious and social needs and acting as the reception centre for new immigrants. It was enlarged to the rear in 1932 to extend the prayer hall and a second addition was built in the late 1960s, changes which reflect the growth of the Sikh community, particularly once wives and children were allowed to immigrate. A new, much larger Temple was constructed across the road in 1983, but the original Temple was retained as a symbol of the struggles and achievements of the Sikh pioneers.

Source: City of Abbotsford

Character-Defining Elements:

Key elements that define the heritage character of the Sikh Temple include its:
– original location on a prominent knoll on South Fraser Way
– institutional, vernacular form, scale and massing as expressed by its one and one-half-storey height, full raised basement, simple rectangular floor plan, and informal additions to the rear
– exterior architectural details such as its: false front parapet; front gable roof with generous porch roof, supported by steel posts; wraparound upper verandah running along three sides; a prominent central, poured concrete stairway leading to the main entrance on the upper level; five separate staircases to access the upper level
– wood-frame construction, with horizontal wooden drop siding, and door and window mouldings of dimensional lumber
– masonry elements such as board-formed concrete foundations and brick chimneys
– exterior details of the two rear additions, the first with a dropped roofline and the second with a slightly sloped roof
– regular fenestration, with double-hung 1-over-1 wooden-sash windows
– spatial configuration of the interior, such as the main central entrance opening directly into the upper-storey prayer hall, with a community kitchen and dining hall on the lower level
– interior details in the prayer hall including: narrow tongue-and-groove wooden panelling; picture rails; raised floor; wooden arches and ornate canopy defining the altar; and early pendant light fixture
– the present ‘Nishan Sahib’ (flag pole) and the bases of earlier flag p

Malcolm R.J. Reid

Malcolm R.J. Reid
Malcolm R.J. Reid was an Immigration Official deeply involved in the Komagata Maru incident of 1914.

The Komagata Maru incident involved a Japanese steamship, the Komagata Maru, that sailed from Hong Kong to Shanghai, China; Yokohama, Japan; and then to Vancouver, British Columbia, Canada, in 1914, carrying 376 passengers from Punjab, India. The 356 of passengers were not allowed to land in Canada, and the ship was forced to return to India. The passengers consisted of 340 Sikhs, 24 Muslims, and 12 Hindus, all British subjects. This was one of several incidents in the history of early 20th century involving exclusion laws in both Canada and the United States designed to keep out immigrants of only Asian origin.

When the Komagata Maru arrived in Canadian waters, it was not allowed to dock. The first immigration officer to meet the ship in Vancouver was Fred "Cyclone" Taylor. The Conservative Premier of British Columbia, Richard McBride, gave a categorical statement that the passengers would not be allowed to disembark, as the then–Prime Minister of Canada Sir Robert Borden decided what to do with the ship. Conservative MP H.H. Stevens organized a public meeting against allowing the ship’s passengers to disembark and urged the government to refuse to allow the ship to remain. Stevens worked with immigration official Malcolm R. J. Reid to keep the passengers off shore. It was Reid’s intransigence, supported by Stevens, that led to mistreatment of the passengers on the ship and to prolonging its departure date, which wasn’t resolved until the intervention of the federal Minister of Agriculture, Martin Burrell, MP for Yale—Cariboo.

Meanwhile a "shore committee" had been formed with Hassan Rahim and Sohan Lal Pathak. Protest meetings were held in Canada and the United States. At one, held in Dominion Hall, Vancouver, it was resolved that if the passengers were not allowed off, Indo-Canadians should follow them back to India to start a rebellion (or Ghadar). A British government agent who infiltrated the meeting wired London and Ottawa to tell them that supporters of the Ghadar Party were on the ship.

The shore committee raised $22,000 as an instalment on chartering the ship. They also launched a test case legal battle in the name of Munshi Singh, one of the passengers. On July 6, the full bench of the B.C. Court of Appeal gave a unanimous judgement that under new orders-in-council, it had no authority to interfere with the decisions of the Department of Immigration and Colonization. The Japanese captain was relieved of duty by the angry passengers, but the Canadian government ordered the harbour tug Sea Lion to push the ship out to sea. On July 19, the angry passengers mounted an attack. The next day the Vancouver newspaper The Sun reported: "Howling masses of Hindus showered policemen with lumps of coal and bricks… it was like standing underneath a coal chute".

The government also mobilized HMCS Rainbow, a former Royal Navy ship under the command of Commander Hose, with troops from the 11th Regiment Irish Fusiliers of Canada, 72nd Regiment "Seaforth Highlanders of Canada", and the 6th Regiment "The Duke of Connaught’s Own Rifles". In the end, only 20 passengers were admitted to Canada, since the ship had violated the exclusion laws, the passengers did not have the required funds, and they had not sailed directly from India. The ship was turned around and forced to depart on July 23 for Asia.

The Komagata Maru arrived in Calcutta on September 27. Upon entry into the harbour, the ship was forced to stop by a British gunboat, and the passengers were placed under guard. The government of the British Raj saw the men on the Komagata Maru as dangerous political agitators. When the ship docked at Budge Budge, the police tried to arrest Baba Gurdit Singh and the 20 or so other men that they saw as leaders. In the process, shots were fired and 19 of the passengers were killed. Some escaped, but the remainder were arrested and imprisoned or sent to their villages and kept under village arrest for the duration of the First World War. Six months of confinement on board the Komagata Maru ended for most of these passengers in another form of confinement. This incident became known as the Budge Budge Riot.

Gurdit Singh Sandhu managed to escape and lived in hiding until 1922. He was urged by Mahatma Gandhi to give himself up as a true patriot; he duly did so, and was imprisoned for five years. [Wikipedia]

india immigration form

Away: The Indian Writer as an Expatriate
For more than a generation, Indian writers in English have won praise in the West. The roll call of Indian-born writers is startling: Rushdie, Mukerjee, Mehta, Ghosh, Naipaul, Kureishi, Narayan, Mistry, among many others.
Amitava Kumar, himself an Indian writer now ‘away’ in America, is editing a broad anthology of work by Indian writers whose lives and literary identities have been formed by their experiences in some form of exile. Spanning writing from the 1920s to the present, Away contains work by the writers mentioned above, alongside earlier pieces by Gandhi, Nehru, and Tagore, and a wide range of writers over the last half-century.

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