The Sikh Community of Belgium: Faith, Resilience, and Cultural Heritage

Discover the rich history and vibrant culture of the Sikh community of Belgium, from their migration following political persecution to establishing gurdwaras across the country. Learn about Sikh traditions, values, and their ongoing quest for recognition and cultural preservation.

Introduction

When I was writing for the weekly Flanders Today newspaper many years ago, one of my assignments was to visit and report on a Sikh gurdwara (meeting place) in Limburg. It was a fascinating and enjoyable experience, and for a while I’ve been considering writing on the Sikh community of Belgium here on Discovering Belgium. Finally I have got around to it, and here’s the result.

Since the 1980s, Belgium has been home to a thriving Sikh community that has woven itself into the fabric of Belgian society. Today, estimates suggest that between 10,000 and 20,000 Sikhs live across Belgium. They can be found from the fruit orchard villages of Sint-Truiden in Limburg to the bustling streets of Brussels, from the port city of Antwerp to the coastal towns of Ghent, Ostend, and Knokke-Heist.

Despite their growing presence and significant contributions to Belgian agriculture, commerce, and culture, the Sikh community’s rich history, religious traditions, and cultural heritage remain little known. This comprehensive guide explores the fascinating journey of Belgium’s Sikh community. I describe how they arrived, the challenges they faced, the sacred spaces they created, and how they continue to preserve and celebrate their distinctive identity in a European context.

Understanding Sikhism: The foundations of a global faith

Origins and core beliefs

Sikhism is one of the world’s youngest major religions, with between 25 and 30 million followers worldwide as of 2025. The faith was founded in the late 15th century in the Punjab region of northern India, rooted in the spiritual revelations and teachings of Guru Nanak (1469-1539). Through his poetic writings and travels, Guru Nanak preached a message of monotheism, equality, selfless service, and devotion to God.

Following Guru Nanak, nine successive Gurus continued to develop and expand Sikhism’s teachings. The tenth and final human Guru, Gobind Singh (1666-1708), made a momentous decision in 1708: he declared the compilation of his predecessors’ writings (the Guru Granth Sahib) as the eternal and final Guru of the Sikhs. This sacred text, rather than any individual, has guided the faith ever since.

The Five Ks and Sikh identity

Sikhs are easily recognizable by several distinctive articles of faith, collectively known as the Five Ks:

• Kesh – Uncut hair, often covered with a turban (worn by both men and women)
• Kangha – A wooden comb symbolizing cleanliness and order
• Kara – An iron or steel bracelet representing eternal unity and strength
• Kachera – Cotton undergarments symbolizing modesty and self-control
• Kirpan – A ceremonial dagger or sword, representing the duty to stand against injustice and protect the defenseless

Additionally, Sikhs follow a unique naming tradition: all men are called Singh (meaning ‘lion’), while all women are called Kaur (meaning ‘princess’). This practice, initiated by Guru Gobind Singh, was designed to eliminate caste distinctions and promote equality within the Sikh community.

Early Sikh presence: Warriors on Belgian soil

World War I and the First Battle of Ypres

The history of Sikhs in Belgium actually dates back much further than the 1970s, to World War I. Sikhs had earned a formidable reputation as skilled warriors since the 18th century. As subjects of the British colonial empire, thousands of Sikh soldiers were deployed across various theaters of war.

On October 22, 1914, Sikh troops participated with the British Indian Army in the First Battle of Ypres. Despite their valor, they suffered devastating losses and were ultimately forced to retreat by German forces due to material shortages and communication failures. During the Second Battle of Ypres in 1915, nearly 4,000 Indian soldiers, including many Sikhs, were killed within a single week due to German gas attacks.

After these tragic events, Indian soldiers were rarely deployed in Belgium, and their significant contributions to the Great War were largely forgotten. Today, their sacrifice is commemorated at a monument to Indian troops near the former battlefield in Hollebeke, where the Sikh community gathers annually on Armistice Day.

The names of missing Sikh soldiers are also inscribed on the Menin Gate in Ypres, ensuring their memory endures.

Modern migration: From Uganda to Punjab to Belgium

The Ugandan Exodus (1972)

The first permanent Sikh settlement in Belgium began in 1971-1972, when eight Sikh families arrived as political refugees from Uganda. These families, originally of Punjabi origin but long-established in East Africa, were among 175 Ugandan Asian refugees forced to flee the brutal policies of dictator Idi Amin, who expelled all Indians from the country. Though small in number – only a handful of families – this group marked the beginning of Belgium’s modern Sikh community.

The Punjab Migration Wave (1980s-1990s)

The major wave of Sikh migration began in 1985 with Sukhdev Singh Jalwehra, considered the first true Sikh settler in Belgium. This migration was driven by both economic factors and political persecution.

In Punjab, decades of agricultural reform had created high unemployment, and there was growing dissatisfaction with the Indian government’s failure to grant greater autonomy to the region. These tensions culminated in a horrific tragedy in June 1984 when the Indian army attacked the Golden Temple in Amritsar (the holiest shrine in Sikhism) to capture a separatist leader hiding there. The assault resulted in the deaths of more than 4,000 worshippers and is regarded by Sikhs as an act of ethnic cleansing.

Months later, Indian Prime Minister Indira Gandhi was assassinated by her own Sikh bodyguards in retaliation. The assassination triggered widespread anti-Sikh violence across India. In Delhi and other cities, an estimated 8,000 to 17,000 Sikhs were killed in organized massacres over just a few days. The violence continued sporadically for years. Between 1984 and 1995, more than 180,000 Sikhs are believed to have been killed.

Belgium became one of several European countries to open its doors to Sikh refugees seeking safety. The first arrivals were predominantly young men fleeing political persecution. They found work primarily in the agricultural sector, particularly in the fruit-growing region of Haspengouw (Limburg province), where their experience from Punjab’s agricultural sector proved invaluable.

Legal recognition and community growth

When Sukhdev Singh Jalwehra arrived in Belgium in 1985, a significant obstacle awaited him: Belgian law prohibited head coverings – especially turbans – in passport and identity card photographs. Jalwehra challenged this discriminatory rule and won his case, establishing an important precedent that protected all Sikhs who followed from facing similar discrimination.

In a remarkable gesture of community integration, when Belgian King Baudouin I died in 1993, Sukhdev Singh Jalwehra and other Sikh representatives attended the funeral services at the Royal Palace on behalf of the entire Belgian Sikh community.

The 1980s and early 1990s saw predominantly male migration, with many Sikhs living in shared rented houses to minimize costs while sending money back to their families in Punjab. A crucial turning point came with Belgium’s large-scale regularization campaign in 2000, which enabled many Sikh women to join their husbands and families in Belgium. This led to the stabilization and diversification of Sikh communities throughout the country.

Geographic distribution: From Limburg to the Coast

Today, Belgium’s Sikh population is distributed across several key regions, each with its own character and history:

Limburg Province (Haspengouw Region): Home to approximately 3,000 Sikhs, primarily concentrated in and around Sint-Truiden, this agricultural heartland remains the historic stronghold of Belgium’s Sikh community. The high demand for fruit-picking labor in the apple and pear orchards attracted the first major wave of Sikh migrants, who could initially work legally in seasonal labor without residence permits.

Brussels and Vilvoorde: The capital region is home to 2,000-2,500 Sikhs, many of whom operate night shops (convenience stores) throughout the city. This community has diversified beyond agricultural work into small business ownership.

Liège: Approximately 2,000 Sikhs reside in this Walloon city.

Antwerp: This port city has a unique and significant Afghan Sikh community. Unlike the predominantly Punjabi Sikhs elsewhere in Belgium, Antwerp’s Sikhs fled persecution by the Taliban regime in Afghanistan, making them refugees twice over – first from Afghanistan to India in the 1990s, and later from the region to Belgium.

Coastal Cities (Ghent, Ostend, Knokke-Heist): Smaller communities have established themselves along Belgium’s coast, with many working in the hospitality industry. The Knokke community of about 70 families is unique in holding services on Wednesday afternoons rather than Sundays due to their work schedules in restaurants and hotels.

Challenges and integration: A complex journey

Early discrimination and violence (1990s)

While Belgium has a long tradition of religious tolerance, historically providing safe haven to persecuted groups like the Huguenots, the Sikh community faced notable challenges during their early settlement years. For example, in 1993, despite Belgium’s general freedom of religion and rare instances of systematic violence against religious minorities, an exception occurred in Sint-Truiden directed specifically at Sikhs.

Sikh agricultural workers were bullied by some local residents. The violence escalated dramatically when one Sikh was shot, and a house belonging to Sikhs was bombed (fortunately with no fatalities). Arrests were made in the aftermath, but these incidents highlighted the xenophobia and religious intolerance some community members faced.

The headscarf debate and religious symbols

More recently, Sikh communities in Belgium have found themselves affected by debates around religious symbols in public spaces; particularly the controversial headscarf bans in certain contexts.

Belgian courts have issued contradictory rulings on the turban in educational settings. Some decisions in Flanders have favored religious accommodation, recognizing the turban as a religious requirement that does not constitute proselytism. The kirpan (ceremonial dagger) presents additional challenges, as it falls under general weapons legislation with no statutory religious exemptions, unlike in countries such as Canada or the United Kingdom.

These ongoing debates underscore the Sikh community’s continued struggle for full recognition of their religious practices and identity in Belgian society.

Gurdwaras: Sacred spaces and community anchors

The meaning of Gurdwara

The word ‘gurdwara’ combines two Punjabi words: ‘Gur’ (a reference to the Sikh Gurus) and ‘Dwara’ (gateway), together meaning ‘the gateway through which the Guru could be reached.’ These are not merely places of worship but vibrant community centers that serve multiple essential functions.

The first Gurdwara and expansion

As the Sikh community in Haspengouw grew rapidly in the early 1990s, the need for a dedicated place of worship became urgent. In 1993, the community established its first permanent gurdwara in a banquet hall in Halmaal, a village near Sint-Truiden. This modest facility could accommodate around 100 worshippers who gathered every Sunday to practice their faith. (This was the gurdwara that I visited when researching my Flanders Today article).

Today, Belgium is home to nine gurdwaras located in:

• Sint-Truiden (Gurdwara Sangat Sahib) – The largest, built in 2021 in traditional Indian architectural style, accommodating approximately 1,000 worshippers

• Vilvoorde/Brussels (Gurdwara Guru Nanak Sahib Cultureel Centrum) – Established in 1999 in a converted cinema
• Liège
• Hoepertingen
• Alken (converted from a clothing store)
• Antwerp (Gurdwara Guru Har Rai Sahib Ji)
• Ghent (Gurdwara Mata Sahib Kaur)
• Ostend (converted from a banquet hall)
• Knokke-Heist (housed in a former cultural center)

Why Sunday services?

While many religious traditions hold services on specific days for theological reasons, the Sikh community’s Sunday gatherings are primarily practical. In the early years, when the community consisted mainly of young male workers employed six days per week, Sunday was the only day available for collective worship. Today, most gurdwaras are open daily, but the majority of the community continues to gather primarily on Sundays. A notable exception is Knokke, which holds Wednesday afternoon services to accommodate hospitality workers who must work weekends.

Architecture and interior design

From the outside, Belgian gurdwaras display remarkable diversity. Most occupy converted commercial or community buildings such as former cinemas, clothing stores, cultural centers, and banquet halls. Only the Nishan Sahib, the orange flag (saffron) flying from the building, indicates these structures’ sacred purpose. Sint-Truiden’s newest gurdwara stands as a notable exception, built in 2021 in traditional Indian architectural style.

Inside, however, there is striking uniformity dictated by religious requirements. The architectural and ritual centerpiece is the Guru Granth Sahib. Because of its status as the eternal Guru, the Guru Granth Sahib is not treated as a mere book but as a living person deserving of the utmost respect and reverence.

Daily rituals: Waking and resting the Guru

Every morning between three and six in the morning, the granthi (temple officiant who lives in the gurdwara) ceremonially carries the Guru Granth Sahib from its bedroom to the Darbar Sahib (recitation hall). The scripture is placed on the Palki Sahib; a gold-colored throne that stands prominently in the center of the hall. This ornate throne is often adorned with religious objects including:

• The Khanda (official symbol of Sikhism)
• The Nishan Sahib
• Kirpans (ceremonial swords)
• The Golak (donation box for the gurdwara)

After evening prayers, the Guru Granth Sahib is ceremonially put to rest in a specially furnished bedroom, typically located on the top floor of the building. This elevation is important, as it is considered disrespectful to stand or walk above the Guru.

Religious practice and community life

Worship services

During services, the sangat (religious community) gathers to listen to recitations from the Guru Granth Sahib and to sing hymns from the sacred text. This musical element, known as kirtan, is central to Sikh worship. It is through singing that believers connect with the divine and internalize spiritual teachings.

Education and youth development

Gurdwaras serve crucial educational functions beyond religious instruction. Children and young people learn about Sikh theology, history, and ethics. They study Punjabi, the language of the Guru Granth Sahib and of their ancestral homeland, enabling them to understand and recite the sacred texts. Traditional music instruction ensures the continuation of kirtan traditions across generations.

Social support and civic engagement

The gurdwara functions as far more than a place of worship. It serves as:

• A social safety net, especially critical for the first generation of migrants who arrived with limited resources
• A community gathering space for discussing socially relevant issues, including the headscarf ban, integration challenges, and civic participation
• A cultural hub preserving Punjabi language and traditions in a European context
• A meeting place for organizing community events, celebrations, and commemorations.

Langar: The community kitchen

Every gurdwara is required by Sikh tradition to maintain a langar. This is a communal kitchen that provides free meals to anyone in need, regardless of religion, caste, or social status. This practice, instituted by Guru Nanak himself, embodies the Sikh principles of seva (selfless service) and equality.

In Belgian gurdwaras, the langar serves meals to the entire sangat before and after Sunday services. The food is prepared by volunteers and served while everyone sits together on the floor; a powerful symbol of equality that erases social hierarchies. This tradition has proven especially important for new arrivals and those facing economic hardship, ensuring no one in the community goes hungry.

Heritage, memory, and the second generation

Intangible vs. material heritage

Conversations with Belgian Sikhs reveal a fascinating perspective on heritage. For this community, intangible elements such as norms, values, traditions, and rituals hold far greater heritage value than physical objects. Practices such as waking and putting the Guru Granth Sahib to sleep, performing seva, providing langar, and celebrating communal festivals are considered the true treasures to be preserved and transmitted.

Physical objects like the Palki Sahib (throne) and Nishan Sahib (flag) are viewed as ephemeral and replaceable; often imported from India when needed. The Guru Granth Sahib itself, however, receives extraordinary care. Old or damaged copies are never discarded casually but are returned to India for ceremonial cremation, reflecting the text’s status as a living Guru.

Generational shift and new initiatives

A significant heritage challenge stems from the community’s relative youth in Belgium. The pioneering generation – those who arrived in the 1980s and 1990s – focused  primarily on survival, establishing livelihoods, and providing better futures for their children. Heritage preservation was not their immediate priority.

Now that the second generation of Belgian-born Sikhs is coming of age, interest in heritage documentation and cultural preservation is growing dramatically. This generation possesses crucial advantages: fluency in Dutch, French, and English; familiarity with Belgian institutions and bureaucratic structures; and the ability to bridge their parents’ generation with Belgian society at large.

Second-generation Sikhs are taking the lead in initiatives to raise awareness about Sikhism in Belgium, including organizing gurdwara tours for schools and community groups, visiting schools to explain Sikh beliefs and experiences, and advocating for inclusion of Sikhism in religious education curricula.

The KADOC Heritage Project

Recognizing the urgency of documenting the Sikh experience in Belgium, KADOC (Documentation and Research Centre for Religion, Culture and Society at KU Leuven) launched the heritage project ‘Sikhism and Memory Making’ in 2024. This initiative aims to:

• Map the heritage of Sikh communities in Flanders comprehensively
• Encourage and capture family stories across generations
• Support communities in recording their own family histories
• Make these stories visible to the Belgian public
• Facilitate intergenerational dialogue through the process of ‘memory making’.

This project recognizes that to preserve Sikh heritage in Belgium, we must look beyond traditional archives and museum objects to embrace visual materials, oral histories, and living traditions.

The quest for recognition and representation

Educational gaps

Despite their decades-long presence in Belgium, Sikhism receives minimal attention in secondary school religion classes. This educational gap results in widespread ignorance about Sikh beliefs, practices, and contributions among the Belgian public. Many Belgians remain unfamiliar with basic aspects of Sikhism, leading to misunderstandings and sometimes discrimination.

Official recognition challenges

The Sikh community continues to advocate for official recognition of their religion by the Belgian state. Such a status would bring practical benefits including the right to state-funded chaplains in prisons and hospitals, potential funding for religious infrastructure, and formal representation in interfaith dialogues.

The headscarf debate has proven particularly challenging for Sikhs, as policies ostensibly targeting Islamic head coverings inevitably affect Sikh turbans as well. The community works to educate policymakers about the distinct nature and significance of the turban in Sikhism. It is seen as a religious requirement, not a choice, and that it represents no form of proselytism or political statement.

Community outreach and self-advocacy

To address these challenges, Sikh communities across Belgium have undertaken proactive educational initiatives:

• Organizing open-door days at gurdwaras, welcoming Belgian neighbors to experience Sikh hospitality and learn about the faith
• Visiting schools to give presentations about Sikhism, often incorporating personal stories of migration and integration
• Participating in interfaith dialogues and multicultural events
• Engaging with local government officials to build understanding and relationships
• Using social media and community websites to share information about Sikh culture and contributions.

By taking control of their own narrative, Belgian Sikhs hope to foster greater understanding, combat stereotypes, and secure their rightful place in Belgium’s multicultural mosaic.

Conclusion: The Sikh Community of Belgium is rooted and growing

The story of Belgium’s Sikh community is one of remarkable resilience, adaptation, and cultural preservation. As the community moves forward, it continues to advocate for recognition, representation, and understanding. Through education, outreach, and storytelling, Belgian Sikhs are ensuring their history, contributions, and traditions become an acknowledged part of Belgium’s rich multicultural tapestry.

The Sikh community of Belgium stands as a testament to the enduring human capacity for adaptation, the power of faith to sustain communities through adversity, and the importance of preserving cultural heritage across generations and continents.

Additional resources on the Sikh community of Belgium

Visiting a Gurdwara: Most Belgian gurdwaras welcome visitors. Contact information and service times can be found on community websites. Visitors should remove shoes before entering, cover their heads (scarves are usually provided), and are welcome to partake in langar.

KADOC Heritage Project: For more information about the ‘Sikhism and Memory Making’ project, visit KADOC’s website or contact the Documentation and Research Centre for Religion, Culture and Society at KU Leuven.

Annual Commemorations: The Sikh community gathers annually at the Indian memorial in Hollebeke on Armistice Day (November 11) to honor the Sikh soldiers who died in World War I. Visitors are welcome to attend this moving ceremony.

I hope you have found these insights into the Sikh community of Belgium interesting and useful. Any feedback, please email or comment below. Thank you! Denzil

Denzil Walton

I created Discovering Belgium in 2011 to share the country’s hidden stories, fascinating places, and remarkable people. Through articles, photography, and audio walks, I share discoveries that reveal Belgium beyond the obvious. Hope you enjoy this site.