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A Nihang Sikh in the 1860s with a characteristically elaborate turban

Dastar bunga, or "towering fortress",[1] is a style of turban used by a specific sect within the Sikhs, the Akali Nihangs (Immortal Crocodiles). As an essential part of their faith the warriors used the turban as a store for their expansive range of weapons.

"Their turban was tied in a unique way, which with time, was established as a norm. Its method and style of tying was not aimed towards pleasing the Almighty, but was in accordance with the rank. The first form of the turban of the Singhs had a thick bamboo stick in the centre and was raised to a measure of nine inches or as long as a hand. And by circling step by step around the bamboo stick, that turban became similar to a tapering tube. When the last section of the turban reached the end of the wooden stick, abreast with the tip of the stick, a part, to the measure of a hand, was left flying loose. While riding or on foot, the flying movement of the loose end of the turban was like a flag, demonstrating their magnificence." Mufti 'Ali ud-Din, Ibratnamah (1854), 1:364-66.[2]: 66 

Personification

[edit]
Sikhs with chakrams, inscribed "Nihang Abchal Nagar" (Nihang from Hazur Sahib), 1844

The dark blue tunic (chola) and turban (dumalla) surmounted with quoit and dagger were first worn in 1699 at the time of the first Khalsa initiation ceremony of the double-edged sword (khanda-pahul). Next came the turban-flag (farra or farla), which was introduced by Guru Gobind Singh in 1702 during a clash with a Rajput hill king in the vicinity of Anandpur. The Khalsa's battle standard was cut down when its bearer, Akali Man Singh Nihang, fell wounded. Henceforth, the Guru decided that the dark blue flag should be worn as a part of Man Singh's turban, fluttering from its peak for as long as its bearer had life in him. It is said that the full magnificence of the Akal-Nihang uniform emerged the following year.

Guru Gobind Singh set a challenge to his gathered Khalsa warriors to reveal to him the perfect form of Maha Kal (Great Death). After a while, his youngest son, four–year–old Fateh Singh swaggered into court in mesmerising dark blue apparel. Though a child, his uncommon and overpowering bearing was greatly admired, especially by his father. On his head was bound a large dark blue 'turban fortress' (dastar bunga) intricately decorated with an array of sharpened steel daggers as well as a series of quoits and crescents descending in size towards its mountain like peak. A piece of blue cloth—the farla—was distinctively tied so that it sprouted from the turban's apex.

Fateh Singh's manner was fiercer even than that of seasoned Akali-Nihangs such as his mentor, Man Singh. As he stood broad–chested, his eyes blood–red with effortful rage, he inspired awe as well as gentle laughter. With folded hands, the Guru bowed reverentially in front of the child. When his perplexed warriors asked the reason for doing so, the Guru explained that he had paid his respect not merely to his son but to the true personification of Maha Kal as worn by the inspired child. The Guru declared that the uniform thus revealed was eminently suitable for the Akali-Nihangs to adopt. It was then that the Singhs also bowed to Fateh Singh. Since he possessed a spirit most like Maha Kal, Baba Fateh Singh (as he came to be known) was acknowledged as the foremost Akali-Nihang Singh.[2]: 27 

Origin

[edit]
Akali Turban Cotton over a wicker frame, Steel overlaid with gold. Lahore. Mid-19th century. "A tall conical turban provided convenient transportation for a number of sharp steel quoits - edged weapons hurled to lethal effect by the practised hand of the Akalis."

"First introduced by Akali Naina Singh Nihang, this example of the towering turban bristles with miniature blades and a series of war quoits made from brightly polished, razor-sharp steel. The totemic gajgah bound at the front is secured with braided steel wire (tora) and the blue turban cloth; this is meant to cover the stem, leaving only the topmost double-edged dagger or bhagauti and multiple crescents visible. Literally 'grappler of elephants', the gajgah is thought to have been worn in ancient times as an emblem of distinction by powerful warriors, like Bhim of the epic Mahabharat fame, who were capable of single-handedly defeating war elephants. The gajgah is also intimately connected with Shiv's trident, an instrument of both destruction and grace. Its series of crescents climb towards the mountain like peak out of which emerges the flag (farla), representing the Khalsa's battle standard. To achieve this effect, an under-turban (keski) was twisted around the long hair and carefully wound to give the peaked appearance with the end forming the farla. To provide thickness and support at the base a second turban was tied. Quoits and braided wire secured everything in place.

The farla was introduced in 1702 after Guru Gobind Singh saw the Khalsa's standard cut down in the thick of battle. He was prompted to tie the flag in the turban of his standard bearer, Akali Man Singh Nihang. Henceforth, a wearer of the farla held a position of utmost respect amongst the Khalsa, so much so that it became the supreme insignia of the warrior brotherhood. Only a Nihang warrior of the Akali rank was permitted to display this mark of the Guru's honour."[2]: 66 

Etymology

[edit]

The Dastar Bungha consists of a number of weapons some of which are[3] listed below.

The word dumalla is a term given to the turban worn by Nihangs that combines a small under-turban (*keski*) and a large over-turban (*dastar*); thought to have been adopted by Sikhs in the times of Guru Har Gobind.[4]

The Bungha directly translate to a Tower, fort or residence; a structure specially attached to a Sikh shrine to house pilgrims that also served as a seat of classical learning, a place where weapons are stored.[2]: glossary 

Nihang has various meanings including 'sword', 'without care for life or death', and 'alligator'. All Sikhs who were willing to fight under Guru Gobind Singh were called Nihangs, and collectively they were known as the 'ladlian fauja'. Nihang was the synonymous term used for the Akalis. They are now considered by some a sect of Sikhism.[5]

An Akali is a staunch believer in 'Akal', the Timeless One; an 'Immortal'. The original Sikh warriors raised by Guru Hargobind at the 'Akal Takht'. They are also known as Akali Nihangs and are distinguishable by the blue dress, weaponry and speech of Guru Gobind Singh's times, which they have always maintained.[2]: glossary 

A Farla worn by some Akalis it signifies the rank of general amongst the Nihangs, dependent on rank represents a 'Flag'. The loose cloth that comes out of the top of the Akali Nihang turban, the dastaar boonga. [5]

Weapons and ornaments

[edit]
  • Quoits in ascending order (Chakar)
  • Elephant grapler (Gajgah)[2]: image 202 
  • Wrapping cord (Tora)
  • Bagh Nakha (tiger claws)
  • Katar also known as a push dagger
  • Crescent (Adh chand)
  • Chainmail covering the Keski but under the Dastaar
  • A Dhal or shield
  • Spear tip usually Tir or Nangini Barcha
  • Pharla or turla and Shamla
  • Small curved daggers at least 10 to 15 ones
  • Two Kirpans representing Miri-Piri
  • Double-edged sword (Khanda)
  • Single-edged dagger (Bhagauti)
  • Rattray badge (Specific to Rattray's battalion)

Known examples

[edit]

List of physical examples of the Dastar Bunga and gajgah's within the UK:

  • V&A Dastar Bhunga (London)[6][7]
  • BM Dastar Bhunga (London)[8]
  • Royal Armouries (Leeds)[9]
  • Stonyhurst College, UK – gajgah wrapped in turban cloth (Lancashire)[10]
  • Museum of Archaeology and Anthropology Gajgah (search under "Sikh emblem" in catalogue), (Downing Street, Cambridge)[11]
  • Toor private collection (Gajgah)

See also

[edit]

References

[edit]
Revisions and contributorsEdit on WikipediaRead on Wikipedia

Dastar bunga

View on Grokipedia
from Grokipedia
The dastar bunga, also spelled dastar boonga and translating to "turban fortress," is a towering, conical-style emblematic of the Akali Nihang order, a sect of Sikh warriors known as the "Immortals" or "Saint Soldiers." This elaborate headgear, constructed from up to 20 yards of woven cloth wrapped into a protective, fortress-like structure reaching heights of approximately 72.5 cm, serves both ceremonial and practical purposes in Sikh tradition, symbolizing unyielding faith, strength, and defense against oppression. Historically, the dastar bunga emerged during the period of Mughal persecution of Sikhs from 1526 to 1858, when the order was formalized by Guru Hargobind, the sixth Sikh Guru, to embody the dual principles of mirī (temporal authority) and pīrī (spiritual authority). Akali Nihangs, clad in dark blue attire, iron bangles, and steel quoits (circular throwing weapons), wore this turban as a badge of their role in safeguarding Sikhism and the vulnerable, often adorning it with functional armaments such as miniature daggers, double-edged swords, crescents, and arrow-headed quoits forged from metal, totaling over 1.6 kg in weight for added protection in battle. Crafted in Punjab, India, during the 19th century, surviving examples like the blue cotton specimen in the British Museum's collection—donated in 1894 and featuring a Rattray Battalion badge from Anglo-Sikh military collaborations—highlight its evolution from a battlefield essential to a revered cultural artifact. In contemporary Sikh practice, the dastar bunga underscores the enduring legacy of the turban (dastar) as a mandatory article of faith for baptized Sikhs (Khalsa), representing dignity, sovereignty, and spiritual elevation while distinguishing the Nihang tradition's commitment to martial readiness.

Definition and Significance

Description and Purpose

The dastar bunga, translating to "turban fortress" in Persian, is a distinctive style of worn exclusively by the Akali Nihangs, a warrior sect within revered for their martial and spiritual discipline. This represents a specialized form of Sikh identity, tied over the wearer's uncut hair (kesh) in a traditional knot, intertwining the long strands with layers of cloth to create a secure and imposing structure. Unlike the standard or worn by for daily religious observance, the dastar bunga is reserved for ceremonial and combative contexts within the Akali Nihang tradition. Physically, the dastar bunga forms a tall, fortress-like edifice, constructed from extensive lengths of fabric—often up to 37 meters of arranged in multiple layers—to achieve a height of 1 to 2 feet (approximately to 72 cm) or more, evoking the appearance of a protective tower. This voluminous design not only accommodates the wearer's joora (hair bun) but also provides a robust framework capable of supporting additional elements, enhancing its resemblance to a mobile on the . The turban's typically measures around 90 cm, ensuring a firm encasement that safeguards the head and hair from environmental and combative hazards. The primary purpose of the dastar bunga is twofold: practically, it functions as a secure repository for weapons during martial engagements, allowing Akali Nihangs to carry essential armaments while maintaining mobility and defense against strikes. Spiritually, it embodies the sect's ethos of fearlessness and eternal vigilance, symbolizing the wearer's commitment to Sikh principles of fortitude and immortality, as the Akalis are known as "egoless immortals." This integration of utility and symbolism underscores its role beyond mere adornment, distinguishing it as a emblem of the Akali Nihang's warrior heritage.

Role in Akali Nihang Tradition

The Akali Nihangs, often referred to as "immortal warriors" or "egoless ," form a distinct sect within formalized by , the sixth Sikh Guru, as a response to Mughal persecution, embodying the principles of armed guardianship of the faith, later upheld through the established by . This militant order emerged as a response to Mughal persecution, embodying fearlessness (, derived from the Persian word for , symbolizing detachment and ferocity) and unwavering devotion (akali, meaning "servant of the Timeless One"). As self-sustaining warriors detached from worldly possessions, they historically served as vanguard defenders, ready for martyrdom in battles and sieges, such as the 1818 siege of . Within this tradition, the dastar bunga plays a central role, worn prominently during religious processions, martial engagements, and key ceremonies like , an annual festival at established by to showcase Sikh martial skills and brotherhood. The towering reinforces the Nihangs' ideals of fearlessness and spiritual devotion, serving as a visible emblem of their commitment to protect the Sikh community against oppression. It symbolizes the turban's broader significance in Sikh identity as a crown of spirituality and equality, mandatory for initiated but elevated in Nihang practice through its fortress-like structure and martial adornments that evoke resistance and guardianship. In contemporary times, the dastar bunga remains integral to jathas (groups) in , where it is donned during and other events to preserve the martial heritage of the sect. communities in the diaspora, including in the and , continue this practice, adapting the turban to maintain cultural and spiritual continuity while honoring the warrior ethos amid modern challenges.

Historical Development

Origins in Sikh Warrior Culture

The dastar bunga emerged in the 17th century amid Sikh resistance to Mughal persecution, evolving from the standard dastar—a simple turban worn by Sikh Gurus and followers for spiritual and social purposes—into a fortified warrior headgear designed for combat readiness. This transformation was driven by the need for protection during escalating conflicts, as Sikhs under Gurus like Hargobind (1595–1644) militarized to defend their faith against imperial oppression, incorporating martial elements into everyday attire to symbolize defiance and resilience. The Akali Nihangs, an elite warrior order commonly traced to Guru Hargobind though some traditions link to Sahibzada Fateh Singh or Bhai Man Singh under Guru Gobind Singh, played a pivotal role in this development, using the turban as both a spiritual crown and a practical defense mechanism in an era of relentless persecution. Influenced by pre-Sikh turban styles prevalent in and traditions, the dastar bunga adapted aristocratic and aesthetics—such as the conical, towering forms worn by North Indian royals and warriors—for the unique needs of Sikh combatants. influences, including ornate wrappings that denoted nobility and readiness for battle, were blended with Sikh principles of equality and uncut hair (kesh), resulting in a structure that securely housed the joorha (topknot) while allowing for weapon integration. By the late , as Sikh guerrilla bands formed to counter Mughal forces, the dastar bunga incorporated utility features like (chakrams) and the gajgah (), enabling warriors to throw discs or wield goads directly from the during skirmishes. These adaptations were refined in the context of the Shaheed Misl and early practices, with figures like Akali (c. 1753–unknown) later credited in historical accounts for popularizing enhanced versions in the 18th century. In its nascent form, the dastar bunga served critical roles in and the protection of Sikh shrines, such as the in , where Akali Nihangs patrolled and repelled invaders using . The turban's height and embedded weapons provided overhead protection against strikes, allowing warriors to maintain mobility on horseback while defending sacred sites from desecration during Mughal campaigns. This pre-1699 usage underscored its evolution as a tool of survival and sovereignty, laying the groundwork for its adaptation among warriors following the initiation in 1699.

Adoption by Guru Gobind Singh

The formation of the Panth by in 1699 at marked the pivotal starting point for the evolution of the dastar bunga as a key element of Sikh warrior identity. On day, initiated the —the first five devoted from diverse castes—through the Sanchar ceremony, establishing a sovereign, egalitarian order of saint-soldiers committed to resisting oppression and upholding . As part of this new code, members were required to maintain unshorn hair (kesh) and tie a distinctive twice daily, often in blue fabric to evoke a warlike appearance and symbolize national unity. This , which would develop into the elaborate dastar bunga for the Akali vanguard, distinguished the from Mughal forces and hill rajas, reinforcing their martial and spiritual resolve. The dastar bunga's significance was further affirmed through early military engagements under Gobind Singh's guidance. In the Battle of Nirmoh in 1702, following the Guru's departure from Anandpur, warriors decisively defeated combined forces of hill chiefs and Mughal troops in a grueling 21-hour confrontation near the Nirmoh rivulet. This triumph showcased the 's supremacy on the battlefield, with their uniform—including the sturdy, protective —contributing to their tactical edge against superior numbers. The victory not only boosted Sikh morale but also highlighted the practical role of the evolving design in combat, setting the stage for its enhancement as a "fortress" for fighters. A poignant embodiment of the dastar bunga's adoption came through Guru Gobind Singh's youngest son, Sahibzada Fateh Singh, born in 1698 to Ji. As a young child in the family of the Guru, Fateh Singh exemplified the integration of youth into the warrior tradition amid escalating conflicts like the sieges around Anandpur. His subsequent martyrdom, along with his brother Zorawar Singh, underscored the turban's symbolic and protective role for , solidifying its status as standard attire for the Akali s by the early 1700s. Post-battle refinements, such as integrating chainmail reinforcements and crescent-shaped ornaments for added defense and symbolism, emerged in this period to fortify the against sword strikes, further entrenching the dastar bunga in Nihang martial culture.

Terminology and Symbolism

Etymology

The term originates from the Persian word dastār (دستار), which refers to a headwrap or formed by winding cloth around the head. This Persian term entered Punjabi usage within Sikh contexts to denote the as a key article of faith and identity. The component bunga (also spelled bungha or boonga) derives from the Persian bungah, meaning a place, , or rest house. In the specific context of Sikh traditions, bunga evokes the image of a tower or fortress, alluding to the defensive structures occupied by Sikh fighters. The compound phrase dastar bunga thus translates to "turban fortress" in Persian-influenced Punjabi, describing the elaborate, weapon-adorned style associated with the Akali sect. This terminology emerged in Sikh usage during the early , particularly during the Sikh Raj period (1801–1849), when the boonga dastar served as a battle-ready for warriors.

Symbolic Elements

The dastar bunga embodies profound spiritual symbolism through its imposing and conical , which elevate the wearer toward divine connection by encasing the rishi knot of uncut hair positioned above the crown chakra, signifying submission to God's will and spiritual enlightenment. This towering form, often reaching significant heights to form a "fortress," represents unyielding faith and the akali—immortal or timeless—nature of the warrior, drawing from the Sikh of Akal (the Timeless One) to affirm eternal devotion beyond physical mortality. In Nihang tradition, specific icons like the farla—a trailing flag-like fabric at the apex—serve as an of and , functioning as a personal battle standard that denotes the wearer's elite rank equivalent to a general and readiness for combat in defense of the faith. The overall structure of the dastar bunga acts as a microcosm of Sikh resilience, mirroring the unassailable fortitude of the community against and tyranny, with its robust, layered design evoking a portable of and self-respect. Within broader Sikh motifs, the dastar bunga reinforces the principle of equality inherent to all Sikh turbans, yet it is amplified for warriors as a "crown of ," underscoring , piety, and the willingness to embrace martyrdom in service to justice and the oppressed. This ties to the Khalsa's foundational edict against social hierarchies, positioning the as a universal symbol of honor while elevating the Nihang's role in embodying fearless protection of the . Cultural interpretations of the dastar bunga's symbolism appear prominently in 19th- and early 20th-century hagiographies and artistic depictions, such as paintings of Akali warriors during the and accounts of the Anglo-Sikh Wars, where it is portrayed as a beacon of spiritual authority and martial valor that inspires narratives of heroic defiance. These representations, often in royal portraits like those of , highlight the turban's role in hagiographic tales as a divine mantle that transcends the wearer, symbolizing the collective immortality of the Sikh spirit.

Design and Components

Weapons Integrated

The dastar bunga, a distinctive towering worn by Akali s, incorporates various weapons directly into its structure, allowing warriors to carry lethal armaments while maintaining mobility and readiness for . These integrations reflect the Nihang tradition's emphasis on perpetual preparedness, with weapons slotted, fixed, or concealed within the turban's layered fabric and frame. Quoits, known as chakrams, consist of sharp-edged circular throwing blades embedded in ascending order within the turban's layers, enabling rapid deployment by flicking the wrist without using hands. Typically made of and ranging from 4 to 12 inches (10-30 cm) in diameter, these were essential for ranged attacks in battle. At the front of the dastar bunga, the gajgah—an iron —is prominently fixed, functioning as a with its pointed hook and often a central double-edged dagger-like head for thrusting or slashing in close quarters. This element not only served a practical purpose but also symbolized authority over formidable foes. For close combat, (tiger claws)—metal knuckle-dusters with curved blades—were concealed within the turban's folds, allowing quick extraction for or piercing strikes. These compact weapons emphasized the Nihangs' agility in hand-to-hand engagements. Small kirpans (curved daggers) and double-edged blades (kunda) were embedded along the turban's edges or base, serving both symbolic roles as articles of —representing and —and practical ones for slashing or parrying. As core elements of the code, these ensured the wearer could draw on spiritual resolve during conflict. These integrated weapons facilitated combat during the Sikh Misls period in the , contributing to the Nihangs' reputation in against Mughal forces.

Ornaments and Decorations

The dastar bunga features a prominent central ornament known as the gajgah, or "elephant grappler," crafted from steel and positioned at the front of the turban to serve as its totemic focal point. This structure often incorporates multiple crescent motifs, typically arranged in a series to form a distinctive decorative peak, enhancing the turban's imposing and ceremonial profile. In mid-19th-century examples from , the gajgah is surrounded by additional metal embellishments, providing both aesthetic elevation and subtle protective reinforcement without impeding the wearer's mobility. At the apex of the gajgah, pointed elements such as the bhagauti—a double-edged dagger-shaped —protrude, denoting a martial yet ceremonial emphasis on the turban's summit. These ornaments, along with segmented tiers woven into the fabric layers, offer head protection akin to shield elements (dhal) while maintaining the lightweight construction essential for Akali use. Historical artifacts, including those acquired post the 1849 annexation of , illustrate how such integrations balanced decoration with defensive utility. The foundational fabric of the dastar bunga consists of layered or cloth, ranging from 6 to over 30 meters in length depending on the style, wound conically over a or cane base layer to achieve its towering form, with a loose farla trailing at the top for added distinction and a tora ( wire cord) securing the structure. Ceremonial variants from the , such as those in museum collections from , incorporate gold-overlaid for ornate sheen, reflecting regional craftsmanship in and surrounding areas during the era. While remains the predominant color signifying Akali tradition, subtle variations in cloth density and metal polishing appear in surviving examples tied to Sikh police battalions.

Preservation and Examples

Historical Accounts

Historical accounts of the dastar bunga appear in Sikh chronicles from the 18th and 19th centuries, often in the context of warrior attire during conflicts. Bhangu's Sri Gur Panth Prakash (completed 1841), a key narrative of Sikh history, references the practice of tying the at dawn as part of discipline, emphasizing its role in maintaining readiness for battle by tying the turban twice daily. This text describes the dastar as an essential element of Sikh martial identity, evolving during the (1799–1849) to incorporate more elaborate structures symbolizing fortress-like protection amid expanding territorial conflicts. Although direct mentions in Kesar Singh Chhibber's Bansavalinama Dasan Patshahian Ka (1769) focus more on genealogical and formation narratives, later interpretations link the dastar bunga's origins to Guru Gobind Singh's era, particularly battles around (1700–1704), where towering turbans are said to have served as both spiritual markers and practical headgear for warriors wielding . These accounts portray the dastar bunga in use during sieges, aiding in the integration of weapons like chakrams for close combat. British colonial observers during the Anglo-Sikh Wars (1845–1849) provided vivid eyewitness descriptions of Nihang warriors' dastar bunga, noting their distinctive peaked, conical form often topped with steel quoits. Sir Lepel Henry Griffin, in Ranjit Singh and the Sikh Barrier Between Our Growing Empire and Central Asia (1892), described Akalis as "distinguished by their blue dress, their high conical turban, from which project steel quoits, and their long steel chain," highlighting the turban's intimidating presence on the battlefield. Similarly, Rev. G.H. Hodson recounted in Twelve Years of a Soldier’s Life in India (1859) a Nihang's ferocious hand-to-hand fight against four British sowars, underscoring the warriors' "desperation and fury" while clad in traditional attire, though without explicit turban details in that skirmish. These reports from the Second Anglo-Sikh War emphasize the dastar bunga's role in fostering a sense of unyielding resistance among Nihangs. Oral traditions preserved in Nihang akharas (martial training schools) recount the dastar bunga's significance during the 1705 evacuation of Anandpur Sahib, associating its distinctive style with Guru Gobind Singh's disguise to evade Mughal forces en route to Chamkaur. According to these narratives, analyzed in historical studies of Sikh oral lore, the towering turban concealed weapons and symbolized immortality amid the perilous flight, marking the birth of Nihang customs. Such stories, transmitted through akhara teachings, portray the dastar bunga as a tool for survival and defiance during the chaotic retreat following the siege.

Surviving Artifacts

Several surviving examples of dastar bunga turbans are preserved in prominent UK museum collections, many acquired during the British colonial era through transfers from the East India Company or individual collectors in Punjab. These artifacts provide tangible evidence of the turban's martial design and materials, often featuring integrated steel quoits, blades, and frameworks for combat utility. The Victoria & Albert Museum in London holds a notable quoit turban associated with Akali Sikhs, dating to the mid-19th century and originating from Lahore, Punjab. Constructed on a wicker frame with indigo blue cotton fabric and adorned with gold-overlaid steel quoits and embellishments, it exemplifies the fortress-like structure of the dastar bunga. This piece was collected by a European in Punjab and transferred from the India Museum to the South Kensington Museum (now V&A) in 1879; it remains in good condition and has been featured in exhibitions such as "The Arts of the Sikh Kingdoms" in 1999. The 's Sikh Warrior (), from 19th-century , consists of blue woven cotton fabric supporting forged metal ornaments including six circular , an arrow-headed , a tier of crescents, a , two double-edged swords, and a . Due to the original fabric's deterioration, conservators reassembled it using new blue cotton in consultation with Akali turban experts to preserve its structural integrity. Donated to the Museum in 1894 by Lieutenant-Colonel H.A. Sawyer before transfer to the , it has been publicly exhibited multiple times, including at the (February–April 2011) and Birmingham Museum and Art Gallery (January–April 2013). Another significant example is in the Royal Armouries collection: a quoit turban (dastar bungga) dated 1775–1848 from northern , likely Lahore in the Sikh Kingdom. This tall conical artifact is made of fine dark blue or over a cane framework, with silver-threaded ends, a strip bearing crescents, a khanda-shaped , six sharpened quoits (), and three small knives, weighing 1.2 kg overall. Presented by the around 1853, it has been conserved for display and exhibited continuously since 1857 in locations such as the Tower of London's Asiatic Room and the current Asian and African Gallery in . In , institutions like the Punjab State Museum in preserve extensive collections of Sikh martial artifacts from the 18th and 19th centuries, which may include historical dastar bunga examples alongside arms and armor from the era, though specific cataloged items are not widely detailed in accessible records. Additionally, replicas and contemporary versions of dastar bunga are maintained and worn in Nihang gurdwaras, such as those affiliated with the , to perpetuate the warrior tradition in religious and ceremonial contexts. These modern iterations often replicate colonial-era designs using similar materials like and , ensuring the artifact's cultural continuity beyond museum preservation.

References

  1. https://www.britishmuseum.org/collection/object/A_2005-0727-1-a-p
  2. https://artsandculture.google.com/asset/sikh-fortress-turban/MAGbSwf7LmoV-g?hl=en
  3. https://ulopenaccess.com/papers/ULMDI_V01I01/ULMDI20240101_007.pdf
  4. https://www.sikhnet.com/news/rare-akali-nihang-turban-display-british-museum
  5. http://www.sikh-heritage.co.uk/movements/Nihangs/Nihangs.htm
  6. https://www.tribuneindia.com/news/amritsar/turbaned-glory-363169/
  7. https://www.sikhnet.com/news/tracing-history-sikh-turban
  8. https://www.sikhnet.com/news/turban-fortress-sikh-martial-history
  9. https://www.sikhiwiki.org/index.php/Turban_Historically
  10. https://sikhexpo.com/blogs/news/who-were-the-nihang-warriors
  11. https://apnaorg.com/books/english/the-khalsa-sikh-and-non-sikh-perspectives/the-khalsa-sikh-and-non-sikh-perspectives.pdf
  12. https://www.sikhnet.com/news/akali-turban-3d
  13. https://www.thesikhencyclopedia.com/bungas/
  14. http://www.forensicfashion.com/1704SikhWarriorSaint.html
  15. https://www.sikhnet.com/news/visual-history-sikh-turban-0
  16. https://collections.vam.ac.uk/item/O72384/quoit-turban-unknown/
  17. https://www.sikhmuseum.org.uk/akali-turban-in-3d/
  18. https://sketchfab.com/3d-models/akali-turban-73895f8cceab4a8aba0457a1892c458e
  19. https://www.facebook.com/wallacecollection/posts/744600277874179
  20. https://www.instagram.com/p/C6EFvARvTkw/
  21. https://en.bharatpedia.org/wiki/Dastar
  22. https://www.sikhiwiki.org/index.php/Bansavalinama_Dasan_Patshahian_Ka
  23. https://ru.scribd.com/document/115304966/British-and-the-Sikhs-The-Akali-Nihangs-part-2
  24. https://barusahib.org/general/akali-nihang-fought-4-british-officers/
  25. https://gurmatveechar.com/books/English_Books/English_Thesis_Papers/Guru.Gobind.Singhs.march.from.Anandpur.Sahib.to.Damdama.Sahib.an.historical.analysis.of.the.oral.tradition.%28GurmatVeechar.com%29.pdf
  26. https://royalarmouries.org/collection/object/object-1650/
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