indentured workers, who had endured a month-
long voyage from Calcutta (Kolkata) aboard the
Fatal Kazack. Trinidad had become a British
colony in 1802, after a takeover from Spain. After
Britain abolished slavery in 1833, African slaves
left the sugar and cocoa plantations to pursue
employment as free workers in urban areas. To
fill the labor shortage on plantations, British offi-
cials developed a scheme to introduce indentured
servants from India. Between 1845 and 1917
approximately 140,000 such workers arrived in
Trinidad. Most were from Uttar Pradesh, Bihar,
and Calcutta in northern India; others were
from Madras (Chennai) in the south. About 60
percent of them were males. The majority left
their homes in India to escape decades of famine,
while others sought to escape increased British
repression in India after the 1857 Sepoy Mutiny,
the first of several revolutionary outbreaks of
Indian nationalism.
Indentured servants were originally contracted
to work five years, yet the majority remained in
Trinidad and formed permanent settlements. They
were enticed by the offer of free land and did not
want to return to India, where conditions had not
yet improved. Settlers soon converted the land-
scape, renaming streets and villages with familiar
references to their Indian home.
Colonial officials initially sought Indian work-
ers from the lower castes, claiming that BRAHMINS
had “soft hands” for the hard work of the cane
fields. British policy soon explicitly denied pas-
sage to the well educated in an effort to prevent
Brahmins from stirring resistance among lower-
caste workers. Nevertheless, approximately 10
percent of workers entering Trinidad were Brah-
mins, who secured passage by concealing their
caste status and changing their name. Many
arrived in response to the urgent plea for spiritual
guidance. As more Hindus settled permanently
on the island, Brahmins were able to practice
their religious duties more openly. By 1870, pub-
lic Hindu rituals were common in villages that
had large populations of Indians.
Hindus in Trinidad followed the diverse forms
of traditional worship and rituals common in
their homeland. Over time, exposure to multi-
cultural experiences and pressure by Brahmin
leaders to make Hinduism a respected religion on
the island combined to transform Hindu practices
and make them distinct from Indian Hinduism.
In the early 20th century the Brahmin caste con-
solidated and standardized doctrines and ritual
practices in an official, organized orthodoxy now
defined by the Sanatana Dharma Maha Sabha,
the largest Hindu organization in Trinidad. This
central organization prescribes congregationally
centered practices, BHAKTI rituals (devotions),
and the study of scriptures. The specification of a
Hindu orthodoxy has placed Hinduism on a par
with other religions, compatible with Christianity
and Islam.
Changes in Hindu observance include the
elimination of caste. Nevertheless, the Brahmin
priest is recognized for ritual purposes. Brahmins
were once considered to have lost their caste
status once they traveled across the ocean, but
the general population of Hindus today receive
Brahmins with reverence as unique practitioners
of essential and inherent duties. Today, many
Brahmins in Trinidad are not full-time pandits
(teachers) or priests but rather rely upon secular
jobs for their income.
Hinduism has also made its impact on the
larger culture of Trinidad. The popular Hindu fes-
tival DIVALI has become recognized as a national
holiday in Trinidad with the growing influence
of Hindu representation in government. Divali,
also known as the festival of lights, is a much
anticipated week-long event that honors LAKSHMI,
the goddess of light, wealth, and prosperity. It is
celebrated in the same way as Hindu communi-
ties observe Divali internationally: families and
communities join together, homes are decorated
with traditional clay lamps, and festive meals
and sweets are prepared for the celebration. The
climax of the holiday occurs with the lighting
of the lamps, which are arranged in homes, onK 454 Trinidad