Sindhi Identity

I remember a conversation that I had with a dear friend of mine who too (like me) has a refugee background about how his grandfather ( "Dada") is particular about  record keeping especially documents that establish identity/proof of residence such as land papers, electricity bills, water bills etc. Our families have known each other for a long time, both having been allotted a plot of land in  Rajinder Nagar post migration from Sindh in 1947. I have grown up witnessing similar instances with both my Dada and other elders in the family were extremely particular about documentation. In our home, there are folders relating to electricity bills, water bills, house tax proofs (and the list goes on...). Every time I inquired as a young child about the rationale, I was told " Documents sab zaroori aahen, khabar kaane kadain ker ghuraye vathe. Manu vath proof t huje" ( All documents are important, you never know who calls for what when. We should have all proofs handy). I find this narrative similar across most refugee families. As a young kid, I often used to laugh at such description.

Reflecting about such instances now, I think, a part of the rationale behind such response is the loss of identity that partition inflicted upon us (and millions of others). Being in an absolutely new place in such difficult circumstances, having lost all that you had can play havoc with an individual's self esteem. Over time, "your plot" or your "kuchcha house" became your new identity. You come to be known in your new surroundings as " Rajinder Nagar waro Teckchandani" or " Rajani jeko Rajinder Nagar mein Paani ji tanki je puthya rehendo aa"[ (Mr.) Rajani who stays behind the water tank in Rajinder Nagar]. It is this identity that one then seeks to protect at any cost for this might be his only  identification mark in the new land.Over decades, whilst one may become familiar with the new surroundings , however that feeling of (potential) rootlessness still remains. Perhaps Dada was not that wrong!.

Over the past few weeks, I have been reading Professor Rita Kothari's works. Professor Kothari is a fellow Hindu Sindhi with ancestry hailing from Upper Sindh. She is a PhD in English and is the author of several monographs, including  Translating India : The Cultural Politics of English (St.Jerome Publishing, U.K ) and  The Burden of Refuge : Sindh, Gujarat, Partition (Orient Blackswan, New Delhi) . Her academic appointments include teaching at St. Xaviers College (Ahmedabad), Indian Insitute of Technology, Gandhinagar, MICA Ahmedabad and (now) at Ashoka University. I am attaching a link to her hour long session at IIT Gandhinagar on "Sufis in Sindh" which I believe clearly establishes her scholarship on the subject. I recommend everyone to watch this as it gives a good background into origin and practices of Sufism in Sindh. 

https://www.youtube.com/watch?v=J0sg_F6bZW0&t=1735s

Jiye Sindhiyat !

Multani Identity

Chirriyaan Uttho, Koi Dhaan Karo
Chupp Na Karo, Chupp Na Karo
Hath Wich Jay Koi Hathiyar Naiyeen
Cheen Cheen Karo, Chaan Chaan Karo

(Get-up, sparrows, and make your presence felt
Don’t fall silent, don’t fall silent
Even if you do not have any weapons with you
Continue chirping and raising your voice).

-          Saeen Ahmed Khan Tariq ( Seraiki Poet) *

 

During my visit to London earlier this month , on one of the days, while returning from a client visit my manager and I decided to book an Uber ride from the suburban town of Richmond in South West London  to our service apartment near Aldgate station . Our driver was a chatty Pakistani gentlemen with whom we started a conversation regarding the India-Pakistan cricket match at Manchester  that was due to take place next day. The conversation then became more personal with "bhaisahab" asking us where were we from. He then told us that he was from Multan, which was enough to catch my interest!. I have grown up listening about Multanis, who a number of people also lovingly refer to as "Half Sindhis". Just 200 metres from where I live, is Nirmal Jugal Sethi Multan DAV School. One of my close friend in school was a boy with "Mehtani" as his family name . Whilst many thought him to be a Sindhi, he is actually a Multani. My cousins are also married in Multani families whose surnames can easily be mistaken to be Sindhi surnames - Pahuja and Rehani respectively. 

Multan is one of the largest cities in Pakistan located on the banks of Chenab river in Punjab province. I recently read about Pakistan government considering bifurcating the districts of Multan, Bahawalpur and Dera Ghazi Khan into a new " South Punjab" province. This new province largely consists of  "Saraiki" language speakers, a language that consists a number of grammatical similarities with Sindhi language spoken in the Upper Sindh which consists of Jacobabad, Sukkur Shikarpur and Larkana districts. In fact, many believe that the word "Saraiki" comes from Sindhi word "Siro"meaning "up-river, north". Therefore Saraiki is the language spoken largely in Southern Punjab and Northern Sindh (in the map, Multan/Punjab lies above Sindh). I think it is the similar Language and the related grammatical commonalities that lead many Punjabis to believe Multanis to be related to Sindhis which is not the case. Bhaisahab also told us about the border town of "Sadiqabad" at some distance after which one enters Sindh towns in Mirpur district and how he misses the wonderful "Sohan Halwa"  from Multan. Traveling back with Bhaisahab was a pleasure and I pray to almighty for his long and healthy life.

Whilst on the topic, one of the stories that my mother often tells me is about the close friendship that my maternal grandfather shared with one uncle Mony, who was a Multani .Both my maternal grandfather and uncle Mony were devoted Shiv Bhakts  who often used to celebrate Shivratri together. Mony uncle used to run a general store in Khanna market (Lodhi Road) where my grandfather had a typewriter / shorthand training institute by the name of " Modern Commercial College". Mummy also tells me that there was another Multani gentleman, Mr. Ramesh, who was also close to our family. He used to own a Saree shop in Khanna Market as well. She remembers about Multani language was similar to Sindhi boli and how it was easy as a Sindhi to pick up the "gist" of a Multani conversation.

In many ways, Multani Hindus are facing similar identity crisis as Hindu Sindhis as they are often categorized under the broader gamut of Punjabis whereas many of them would love to be known as they are - which is Multanis!.The above lines by Saeen Ahmed Khan Tariq were written to encourage Saraiki masses  to speak about the unique identity.

I end with this wonderful adaptation of traditional "Mast Qalander"in Raag Kaafi sung by Mr. Sami Yusuf during his London concert in 2016. Sami was born in Tehran (Iran) to Azerbaijani parents and holds British citizenship. Time magazine calls him as " Islam's Biggest Rock Star". I enjoy listening this version as it comes from someone not from Indian sub-continent region and hence brings a refreshing new flavor to this sufi song sung in praise of Lal Shahbaz Qalander/ Jhoole Lal Sain. Reminds me of a line that I read in Dada Bhaneja's book, Troubled Pilgrimage : " Raste alug alug hain, thikana to ek hai"!.( the paths are different, the destination is the same) 

https://www.youtube.com/watch?v=xx-zOkBh7Ag

 Jiye Sindhiyat!

* Source:"A language buried by Partition" by Karthik Venkatesh/ Mint Newspaper / June,2017

Raja Dahir / Brahmin Dynasty

I have been spending the last few weeks reading about the history of Sindh. One of the fascinating yet little known era of Sindh was the rule of Brahmin/Brahman Dynasty. The Dynasty ruled Sindh from circa. AD 632 - AD 724.  They succeeded Rai Dynasty, who were the last Buddhist rulers of Sindh. The dynasty was founded by a Brahman named Chach of Alor in c. 632 CE after he married the widow of Rai Sahasi II, the last ruler of the Rai dynasty.

The most well-known king of the Brahman Dynasty was Raja Dahir, son of Raja Chach. Raja Dahir ruled Sindh from AD 663-712 before he was killed in the battle of Aror which marked the beginning of the Muslim rule in Sindh. The general of Umayyad Caliphate, Muhammad bin Qasim invaded Sindh in 710 and Raja Dahir, in the battle of Aror. Much of the information regarding Brahmin dynasty comes from “Chhachnama” (Story of Chach) , originally written in Persian in 13^th century which captures details about the Brahman Dynasty. The book is considered a landmark as it is one of the few texts which detail the origin/beginning of Islam in Indian Sub-continent region.

I find the Brahman dynasty to be an interesting period in Sindh’s history as I believe it has an important role to play in the emergence of Sindh as a Secular Sufi land in the coming centuries. Chach of Alor being married to the widow of Rai Sahasi who was a Buddhist and the eventual establishment of Muslim rule a century later perhaps to some extent explains why the Sindhi religious/cultural practices developed to be a liberal mix of Hinduism, Buddhism, Islam in coming centuries. Of-course not to forget the spreading of Sikhism in Sindh also meant that the emphasis was always on liberation of self via good karma rather than focusing on pure ritualistic practices, something which complements Sufi style of living. The powerful opening words/symbol of Sikhism  “Ek On(m)kar, Sat Naam “ (There is one god ; His name is Truth) seem to so beautifully capture “Sufi” spirit.

I end with this short video of a Sindhi Satsang by Dr. Sispal Sharma (Prabhu Sarva Bhamadas of ISKCON)  in Hyderabad, Pakistan which I hope you will find interesting.

https://www.youtube.com/watch?v=_4QTlkP4sD4

Jiye Sindhiyat

1947 Partition

The 1947 Partition was a horrific event for Sindh and Sindhis. Within a matter of months, the entire character of the province changed. For Hindu Sindhis who crossed over to India, it meant being in a new place and having to start from scratch. However, to my mind, this is where the similarity with the usual "Indian Sub Continent Partition" narrative ends. In my various readings on the subject, unlike Punjab, where there was a lot of bloodshed, a substantial amount of movement of Hindu Sindhis happened not because there were riots (which eventually did happen upon influx of immigrant Muslims in late 1947/ 1948 ) but because of the fear and the general expectation that things would eventually go out of hand. The assassination of great premier Shri Allah Bux Soomro in 1943 by religious extremists must also have weighed in as it was a stark reflection of the growing influence of extremists. However, most Muslim Sindhis in Sindh were equally sad and disappointed at Hindu Sindhis moving out. This aspect of partition is peculiar to Sindh and one that in my opinion hasn't received much attention. 

I reproduce two extracts from (Late) Dada K R Malkani's book "The Sindh Story" which capture this little known aspect of partition :-

 It was in Sindh towards the end of 1947. Partition had taken place and Hindus were leaving the province in large numbers. One day some of us RSS workers were walking down Tilak Incline in Hyderabad. Suddenly an elderly Muslim lady coming from the opposite direction stopped in front of us and asked in pain: ``Brothers, will you, too, go away?''

One day I was standing in my balcony. A Muslim gentleman was happily carrying a big framed group photograph Soon he could contain his joy no more. And so he stopped, held up the picture for me to see and said he had just bought it because of the respected Seth of his village sitting in that group. It was a great memento for him.

One day I was travelling in a city bus. The front seats were reserved for women. Suddenly a Muslim lady sitting in front noticed that an elderly Hindu neighbour was standing. She got up and insisted on the man taking her seat. In vain did the man protest that he was alright standing, and that, in any case, those seats were reserved for women. He had to sit down as the lady persisted with an anguished voice: ``I know, you, too, will goaway.''

I'm not sure there were many areas in the India of 1947, where incidents like these could occur.

The other  letter from Saeen Aziz Kaleiri to (Late) Dada K R Malkani 

"Sir, I was born in 1966. 1 was not witness to the gross injustice done to you (Hindus) and to Sindh at the time of Partition. But when I read the accounts of those times and see the edifices left behind by you, I cannot help crying. When I ponder over your forced migration from Sindh, I feel that Sindh today lives only a fragmented, fractured existence. For long I have been wanting to correspond with a Sindhi in India so that I can re-integrate my splintered self. And recently I had the opportunity to read the Sindhi translation of your book 'The Sindh Story'. This book carried your address.

"I am bewildered. Many times I wake up in the morning with sobs. I have read the travelogues of Imdad Ali Serai and Mahatab Mahboob and their talks with Sindhi brethren in Hindustan. From these I have learnt of your great love for, and attachment to, the land of Sindh. I have recalled all that with tears. There is no sorrow, and no deprivation, as serious as the loss of ones own land of birth.

"I am sorry that Prof. Ram Punjwani, Master Chander and Mohan Kalpana left this world with the sorrow of Sindh in their hearts. I am reminded of what Sheikh Ayaz said on the passing of Narayan Shyam. 'Your sorrow was swept to the sea by the waters of Ganga while the Sindhu threw its arms about in vain.'

"Hope seems to be fading that : 'Things will change; it will rain again, and the days of separation will be over.'

"Sir, I belong to Kandiaro in Sahiti region which also has the holy town of Halani. Here, even now, the harvest season is marked by Vaisakhi Mela. But I feel- "The cotton trees don't have their old blossoms; the spinners are gone; the sight of empty shops only fills me with a deep sadness. "

"I am a broken splinter of your own life, Aziz Kaleiri."

In my household, the discussions regarding partition have always focused on the associated hardships , about how elders thought of this as a transient phase but never has there been a discussion regarding the bloodshed. In that sense, the Sindh partition story is a departure from the usual partition narrative. The hardening of religious identities on both sides as far as Sindhis are concerned has (in my opinion) happened much after partition. 

I end with this video of a lovely contemporary take on Master Chander Sahib's " Dil Tuhinji Muhinji Hik Aa" by a talented singer, Mohit Lalwani. I hope you like it too.

https://www.youtube.com/watch?v=KCt7JerK94Q

Jiye Sindhiyat!

SAHITI REGION

"May Sindhu Darya flow full. May everybody be happy. 'May the Lord bring rains and abundance to Sindh.' (Saaein Sadaein Karein Mathay Sindh Sukar). "
 - (Late) Dada K.R. Malkani in "The Sindh Story" 

"Hindvasi" is the oldest Sindhi newspaper in circulation.The newspaper is being published in Arabic Sindhi on a weekly basis since 1917. In the good old days, the newspaper had a wide circulation which over decades has reduced significantly given the decline in number of Arabic Sindhi readers. The newspaper is now published from Mumbai and the editor, Dadi Shobha Lalchandani, does a wonderful  job amidst  paper's declining popularity. Some weeks there are one or two columns in English / Devanagari Sindhi as well . This week the newspaper carried an article on SAHITI region which was quite informative and coming from a family with origins in Sahiti region in Sindh as well , I thought I will write on this topic. 

I have grown up listening to elders telling us " Asaan Sahiti ja aayon" (we are from Sahiti)  when asked about our ancestral origins. A few years ago, I purchased a couple of  maps of Sindh from Sindhi Navjeevan Sabha, Lajpat Nagar but to my disappointment wasn't able to locate Sahiti as a region/town. I contacted my paternal uncle (Dad's elder brother) to re-enquire about our ancestral origin and he said try looking for "Kandiaro" in the map as that is where Kaka (Paternal Great Grandfather) used to stay. Kandiaro was identifiable in the map but my curiosity to find what Sahiti meant still remained. A few months later, whilst watching Sindhi Sarvech program on Youtube, one of the guests mentioned that his family origins too were from Sahiti region. He then further went on to elaborate that in Sindh, the districts of Nawabshah, Naushehro Feroze and Moro were collectively referred to as Sahiti region and the people staying there as "Sahita". Kandiaro ( to where both my paternal and maternal ancestory belongs) was then a part of District Nawabshah (which has now been rechristened as Shaheed Benazeerabad after the great leader and ex- chair of Pakistan Peoples Party, (Late) Ms. Benazeer Bhutto).Currently, it is a part of Naushehro Feroze district. 

Tracing the region's history, the article in Hindvasi states (excerpts):

" It is believed that Sahiti area was named after Sahita tribe. This tribe whose ancestors were the followers of Hndu religion, acquired this 'jagir' from a Muslim ruler. Sahitas lived on both sides of Sindhu river. And ancient paragano belonged to Sahita tribe. ( According to Late Shri Lokram Dodeja's " Muhenjo Vattan - Muhenja Manhoon" book, two princes of Jodhpur state raised dispute to ascend to the throne and become its King. However one of them Morasingh gave up and moved out with his army towards Sindh and captured the area near Jodhpur state. His fourth powerful son Sahta Singh seized the mid area of Sindh province. This is how the area is called after his name as Sahiti Paragana  and More Taluka came to be known after the name of his father Mora Singh.............

................ The region was also well known for its crafts and fruits etc. Popular hand-made cloth was from this region. Oranges from Tharushah, Pedas of Bhirya, Bhugra (channa) of Kandiyaro, Angochhas (towels) of Naushahro Feroze and several other things and articles were unique in their own way and popular in the region."

The mention of Bhugra (channa)  immediately brings forth the memories of my maternal grandfather (Nana), (Late) Shri Lachhmandas Pohumal Khemani. Even though Nana passed away when I was only 6, I still recall some memories of him. He used to come to stay with us for a few days every year and I distinctly remember how in the evenings , he enjoyed his glass of whisky along with bhugras and boiled eggs. Nana longed to visit his hometown of Kandiaro and used to mention the same to my mother but like hundreds of other Sindhis , his wish remained unfulfilled. A devoted Shiv bhakt, I also remember how one fine morning, he called up his daughters and said , " Putr, haane time acchi vyo aa halan jo" (Dear, now the time has come to go). Nana expired an hour or so later.

Newspapers like Hindvasi need support from the community to survive these difficult times. It will be unfortunate if this newspaper was to close down (which is likely given lack of readership). Even if you don't read Sindhi, I will still request that you subscribe to the newspaper which reaches your home directly via post to ensure that it survives. Subscription fees is at a minimal INR 550 for an year's membership and they post the newspaper to overseas locations as well.( http://hindvasi.com/Subscribe)

The 1947 Partition Archive is non profit oral history organization in Berkeley, California and a registered trust in Delhi, India that collects, preserves and shares firsthand accounts of the Partition of India in 1947. While browsing through some of the interviews that are available on the website free of cost, I chanced upon this wonderful interview of Dadi Leela Mamtani who too hailed from Kandiaro, Sindh. This thirty minutes interview in Hindi has been a fascinating watch as it gave me an insight into what it would have been to be staying in Kandiaro. I wish Nana was alive today !

https://exhibits.stanford.edu/1947-partition/catalog/cc041bc4311

PS: I had some issues opening up the video-link on Mozilla Firefox but it works well on Internet Explorer. 

Om Namah Shivay