de los . los de Palabras clave adversos. factores de ‘purgada’ veces ‘heredada’, muchas historia una construir de necesidad la tienen comunidades, muchas otras como sindhis, los embargo Sin islámico. poder por el mayormente región, dominada su de historia la como así secundario, lugar a un musulmanes vecinos sus con que compartían cultura la relegado que han entrever puede Se descendientes. asus recuerdos sus transmitido han diáspora) la de parte formaron instancia última en (y aIndia migraron quienes de Una parte ella. con directo contacto poco tenido han región esa de procedentes hindúes los muy era estricto, yPaquistán esta entre visados de régimen y el nueva a la pasó de parte que ninguna Puesto siguientes. meses los en aIndia sijs) (y emigraron hindúes los de Sindh de mayoría yla Paquistán, de parte 1947, en aformar británica pasó Sindh de de India la de división provincial la la Con toda Resumen Keywords ‘inherited’. supposedly have they which Sindh, to a‘sanitized’ refer often they Sindh, recall Consequently, Sindhis when history. for acommunity need the feel too Sindhi communities, many with case the Yet, is as by . dominated largely was that ahistory and Muslims, with shared of aculture memories from themselves to distance Hindus of Sindhi asection move among corresponding a been has There grandchildren. and children their with recollections their shared have diaspora) the formed (and subsequently to India migrated that Hindus Sindhi of generations the Some among decades. seven last for the homeland original their with or no contact little had have Hindus Sindhi countries, two by the shared regime visa harsh the given and India, in of Sindh no part was there Given that followed. that months the in India to migrated of Sindh Hindus ) the (and of The bulk of . state formed 1947, in newly- to the partitioned entirety went its was in of Sindh India province the When Abstract THE POLITICS OF MEMORY AMONG IN INDIA IN HINDUS OF SINDHI AMONG MEMORY POLITICS THE ‘REMEMBERING’ SINDH, RECONSTRUCTING SINDH: Revista Canaria de Estudios Ingleses Estudios de Canaria Revista : collective memory, Hindu, Muslim, Partition, Sindh, Sindhi history. Sindhi Sindh, Partition, memory, Muslim, Hindu, : collective : Memoria colectiva, hindúes, musulmanes, la Partición, Sindh, Historia Historia Sindh, Partición, la musulmanes, hindúes, colectiva, : Memoria DOI: https://doi.org/10.25145/j.recaesin.2018.76.02 DOI: Nandita Bhavnani Independent Scholar Independent , 76; April 2018, pp. 15-28;, 76; e-2530-8335 April ISSN:

REVISTA CANARIA DE ESTUDIOS INGLESES, 76; 2018, PP. 15-28 15 REVISTA CANARIA DE ESTUDIOS INGLESES, 76; 2018, PP. 15-28 16 Marui-a vaaangur piyo baadaayaan Sindh... Jiye munhinji jo naahe Sindh so sapoot Sacho chaahe visaararn biSindh Jeko naadaani tho kare samjhe na Jeko nishaani jehinji jo daro Mohan Sindh... Jiye munhinji bhero hik aaun ute vanya Shaal Sindhri ji aahe faqiran Mast santan Sindhri Sufiyan aahe ji Sindh... Jiye munhinji muhaarna gayindar ja panjda Lal behraarna ain raatyun jyun Chand vaara Manorhe Sadhbele ja nazaara Sindh visaryaan Kiyan Sindh... Jiye munhinji taan, je chaman Sindh taan, vatan Abaarne taan! vatan abaarne Penhinje jind penhinji ghoriyaan ta Maan Sindh, munhinji Jiye vasaayaan shaal abaarna Ajhaa patriotism. and for loyalty abyword became thus and land, own andto her community, to her fiancé, her to constant remained her. But Marui marry to wished who of Umarkot, king byUmar, the abducted mistake. this commit themselves Sindhis often Ironically, of ’. mound ‘the mean to interpreted wrongly further of Mohan’, mound ‘the sometimes meaning, jodaro, Mohan poetry. Sufi of Sindhi triumvirate the form names three these poetry. his in Together, thought and Sufi Vedantic thesized syn who (1743-1850) Shikarpur, ‘Sami’ in merchant Bachomal aHindu was Chainrai poet-saints. moon. new the Hindus, or Zinda Pir to both Hindus and Muslims. and Hindus both to Pir or Zinda Hindus, the to Lal or Jhule Muslims, the to Khizr Khwaja as deity, known river the in faith have to known are and livelihood, their of source the and home their is water,thewhich revere They houseboats. in live jo dero Sami-a Sachal Shah 6 5 4 3 2 1

Muhanas are an ancient tribe of Muslim fishermen and ferrymen in Sindh. Many of them them of Many in Sindh. ferrymen and fishermen of Muslim tribe ancient an are Muhanas Marui is the heroine of a well-known Sindhi legend. A beautiful village belle, Marui was was Marui belle, village Abeautiful legend. Sindhi of awell-known heroine the is Marui or Mohenjodaro as misspelt often is dead’, of the mound ‘the for Sindhi Moenjodaro, (1739-1829) (1689-1752) Bhitai Sarmast Latif Muslim Sachal Abdul both were and Shah Behraanas Sindh. in temples of Hindu sites are these Both , or ritual offerings to the river god, were generally made on the day of the day of the on made generally were god, river the to offerings , or ritual

I lament like Marui like I lament my Sindh... live Long son of Sindh notIs atrue Sindh to forget wants Whoever errs this, doesn’tWhoever understand [sic] jo daro Mohan is symbol Its my Sindh... live Long again once there Igo May lost of [the ascetics is land] My Sindh beloved saints of [the Sufi is land] My Sindh beloved my Sindh... live Long Lal of [Jhule] praises singing Muhanas the to offerings ritual and moon nights New Manora and Sadhbela of Those of Sindh sights the Iforget How can my Sindh... live Long Sindh is that For garden the land, For my ancestral land! For my ancestral my life give gladly I would Long live my Sindh live Long May I settle down again down Isettle May The home of Shah, Sachal andSami Sachal The home of Shah, in atrance in river god 2 6 1 5 4 3 - song was written during this early period of resettlement, and with such apurpose. such with and of period resettlement, early this during written song was identity. and this culture that It not Sindhi them likely is to their forget encouraging with while music, Hindus Sindhi entertained They Partition. after years early those colonies in resettlement and camps Hindu refugee Panjwani) toured Sindhi Ram (like Asha’ ‘Deepak Bhagchandani, writer Bhagwan to the According identity alive. cultural and language their to keep Sindhis identity by exhorting to Sindhi dilute trends these who others, battled and Asha Deepak Panjwani, leader,munity Ram religions to unite as ‘Indians’. to as unite religions and affiliations ethnic above their rising citizens of ideology Indian Nehruvian then-prevalentthebolstered by was This resettled. wherever populations, they local in assimilate and cultures to local adapt and languages local should learn refugees Hindu Sindhi that advocated strongly had Doulatram, Jairamdas and Gidwani ram as in distribution. in as well exponentially, numbers as in grew both cemented, butnot also only became diaspora Partition, this after years the in and purposes, abroad for business living were merchants and Hindu traders some period, Sindhi colonial the During India. ‘hope’, and traditionally appears in the last verse of the poem. of the verse last the in appears traditionally ‘hope’, and Sindh... Jiye munhinji samoori umar payindas Jhumariyun Jhulan poori hia kando Asha Jhularn and other countries through the intervening decades, albeit in much smaller numbers. smaller much in albeit decades, intervening the through countries other and and Rajpal 45). Rajpal and 162; people at approximately(Bhavnani 1million Boivin estimated been it48, has 1947- in from Sindh who migrated Sikhs and number of Hindus the exact at the it not is possible to While arrive to India. of to chose migrate its minorities bulk the land’. poet’s celebrate, the Sindh, but also ‘ancestral only memorialize, 1947. in of Partition India the after from Sindh migrated had to not Thesong seeks who diaspora, or the in India probablyIts in intended Hindus was audience Sindhi Tolani Kumar writer, (1919-1993), Dharam Asha’. ‘Deepak was whose name pen However, there were also some Sindhis like the professor, the However, like com some writer and Sindhis were there also In the early years after Partition, Sindhi Congress leaders, such as Dr Choith as such leaders, Congress Partition, Sindhi after years early the In 9 8 7 After the in 1947, in of Partition India the After of Pakistan, apart became when Sindh director, actor film and thelate written by Sindhi song was Sindhi This

The poet puns on his hope for the community, and his pen name ‘Asha’ which also means means also which name pen ‘Asha’ his and community, the for hope his on puns poet The It should be remembered that minorities have continued to migrate from Sindh to India India to Sindh from migrate to continued have minorities that remembered be It should Lal. Jhule for term Diminutive 9 In India, these Sindhi Hindus were scattered mostly across western western across mostly were Hindus scattered Sindhi these India, In THE CONTEXT FOR THE SONG FOR THE CONTEXT THE I. Long live my Sindh... live Long my life all praises] [his dance I will 7 will fulfil this hope of mine hope of this fulfil will (Chawla and Thakur 61) Thakur and (Chawla 8 - -

REVISTA CANARIA DE ESTUDIOS INGLESES, 76; 2018, PP. 15-28 17 REVISTA CANARIA DE ESTUDIOS INGLESES, 76; 2018, PP. 15-28 18 subject to the decisions of his parents. of his decisions the to subject possibly contributed to this reconstruction of Sindhi history. of Sindhi possibly reconstruction contributed to this pre-1947 in factors post-Partition as developments well causal as that society Sindhi possible ‘remembering’ examines selective history. of It Sindhi this in further recur to India. migrated he since himself to true, be posite appears op the for but Sindh, life actually his give he would gladly that claims repeatedly secondly, song. And very he not-inconsiderable this of in Sindh aspects Muslim the disregarding son not of is to despite forget Sindh, Sindh atrue wants himself (1739-1829). of Sindh. symbol ultimate the invokes Finally, Moenjodaro as poet the Bhitai Latif (1689-1752) Abdul Shah poet-saints, Sufi famous Sarmast andSachal the homeland.) arementioned thetheir song in The Muslims only other Sindhi for yearn who still Hindus Sindhi for allegory, those an or as ideal an invokedis as (here Marui forced to exile for her in her homelandlegend, loyalty while famous heroine Muslim the of aSindhi to refers Marui, of river It god Indus. the the also Lal, Jhuleof praises contextthetheir singing butin of and ferrymen, only fishermen with. identify easily can Hindus that culture and history elements only those of Sindhi manner, highlights and selective ahighly in Muslims It Sindh. considerable in presence mentions the Muslim underplays Sindhi clearly However, song the artisans. by produced Muslim been mostly have also textiles and Traditionally, origin. and handicrafts style in Sindhi Muslim are Sindh found in conquest 1843.British in remains Consequently, most of antique the architectural 711-713 in bin Qasim invasion of from the centuries, the until CE 17). eleven for roughly under continuous rule been Further, had Muslim Sindh a majority of 76% 1941 to of the Sindh’s population according (Lambrick census. formed song. the ignored Muslims in history, have largely population been and these bahraana the of offering ritual the also and Manora, and of worship, Sadhbelo places as such of, Sindh. ‘remembering’ However, events. at numerous representation Sindhi selective of, it or ahighly is or played sung been it has decades, intervening the Over gatherings. at Sindhi popular highly song became his success, limited have may had India in Sindhis 10 that proposes motifs to delineate essay this a springboard, song as Using this anyone that who Firstly,asserts ironictwo claims. he makes also Thepoet of community Muslim Sindhi themarginalized Thesong refers to Muhanas, Muslim apredominantly had Sindh although that is interesting is What HinduIt Sindh. to refers only somewhat a ‘Hindu-ized’ Thesong portrays Asha’s identity among Deepak hopes for of arobust ethnic sense While

on days of the new moon. of new on the days Born in 1919, Deepak Asha would have been a 28 year-old adult in 1947, in adult year-old a28 been 1919, not achild, have in and would Born Asha Deepak 10 - named Sachal, after the Sufi saint. Sufi the after Sachal, named younger the and lawgiver, Hindu the after possibly Manu, named elder the sons, two his to book his dedicated Gidwani complex. be can identity Hindu However, Sindhi Sindh. in Mahasabha Hindu the Aryans the Aryans of the of today). of Sindhis the ancestors ultimate the (and also authors the of , founders therefore the ofwho the and were also were Aryans, ancient culture of this denizens the that to believe choose Hindus dhi numerous Sin civilization, conclusively of prove this identity of inhabitants the the that is it not possible state yet that to findings academic and research archaeological or Indus Valley, the , Notwithstanding of the Moenjodaro and civilization. Moenjodaro ‘Aryan’ An a. One such placard quoted Gidwani, and suggested that Hinduism took birth in in took birth Hinduism that quoted suggested One and Gidwani, placard such culture. and history on information Sindhi with campus the around were placed on , ‘Hojamalo’ 24-25 2018, College, hosted by Hind Jai January placards titled festival (21). of Sindh History seminar-cum-cultural aSindhi during Again, (citing fact Gidwani’s in work) as stated been by Prem Matlani has later. This centuries India to and returned BCE in 5000 directions different in of “the Sindhu,” in the land originated but dispersed Aryans the posits that Gidwani For by some example, Sindhis. facts as assumed proof, often hard by are any they foundationtheHindutradition” timeless theanchored of were They in Hindus. (xii). as died and BC wereborn,up grew of 5000 Aryans “The (xi). maintains, He also nowhere and from India else” originated Aryans the —that clear is songs these in message the and movement from India; migration and ofremembrance Aryan the to (Gidwani write” 1994: xi). vein, he “... same holds the that In imperishable the have not attemptedhistorians mainstream that our history alternative fictionalized as a shouldit seen be Ideally guesswork. Nor dream. Nor a is fiction notfalsehood. [...] awork of Aryans as of the story fiction. the novelBut present Imust this tells words, “This own his In of Hinduism. cradle and birthplace the holds as up Sindh history. its on and Sindh borne writings been out community’s the popular in has which Hindu community’s asymptom of Sindhi is ‘remembering’ the general, of in Sindh 11 A prominent example of this ‘belief’ is the popular work of popular fiction the is ‘belief’ A prominent of this example that is ‘remembered’ Hindus Sindh by Sindhi Firstly, of this feature asalient While Gidwani’s writings are clearly fiction, and as yet are unsupported unsupported are as yet and fiction, clearly are Gidwani’s writings While 11 The selective ‘remembering’ of the Sindh portrayed in this particular song particular this in Theselective portrayed the ‘remembering’ of Sindh A few salient tropes stand out. stand tropes salient Afew

. 11 11 Gidwani was the son of Shamdas Gidwani, the pre-Partition head of the right-wing right-wing of the head pre-Partition the Gidwani, of son Shamdas the was Gidwani Forgoing any archaeological evidence or other historical proofs, Gidwani proofs, Gidwani or other historical evidence Forgoing archaeological any , by Bhagwan S. Gidwani and its subsequent and of adaptation, Gidwani March The S. , by Bhagwan A SELECTIVE ‘REMEMBERING’ OF SINDH ‘REMEMBERING’ ASELECTIVE II. The Indus Empire: The Indus The Return Return The -

REVISTA CANARIA DE ESTUDIOS INGLESES, 76; 2018, PP. 15-28 19 REVISTA CANARIA DE ESTUDIOS INGLESES, 76; 2018, PP. 15-28 20 examples: oppression following the See of Hindus. Muslims), occasional their Baloch and of reign of the the who Sindh, were rulers as ethnic (the indigenous last bin Qasim’s of Hindus; concomitant slaying the invasion of and Sindh include oppressors generally Muhammad as of These Hindus. portrayed and light, b. The Muslim’ ‘oppressor 1920s. early the only in For example: civilization of this aware modern world, became the with along Sindhis, though —even Valley Indus to heirs the the civilization are held by Hindus. sacred chant ‘’,to first the person was aSindhi that a and BCE, priorSindh to 8000 at the time was Buddhist. was time the at Secondly, Muslims in general are recalled, or ‘reconstructed,’ anegative in recalled, are Secondly, general in Muslims they that maintain and beliefs, voiced similar have also Hindus Sindhi Other 13 12 red. my dust of played colouring blood they to Babar, Khan to Ghori, Changez from Ghaznavi from Qasim, bin to Muhammad From Alexander my border crossed and astation anddev havoc causing storms dust raising came They ... everything. Iremember ... away galloping riders savage of the horses the invaders, foreign the ... everything, Iremember ... my land crossed had all Turks, , ... Persians, Greeks, condition! ... depleted this in civilization The Sindhu Valley thetheepitome world of - culture of civilization and foremost first ... the Iam ... of Mohen jo Daro dancer ... the Iam xv (Jawhrani, community. to the of inspiration asource been has roots deep its with culture Sindhi such world. As the in oldest the civilization, Jo-Daro of period theMohan- to back traced be can community the Sindhi of The origins 24). (Thakur, of India. rest the in society Hindu the than undiluted and [...] of Sindhis Aryan society The is more 39). (Buxani, cultures these of influence the showed inevitably also language its Vedic and Valley Indus civilisations, of the a synthesis being culture Sindhi With

Buddhists are rarely if ever mentioned, even though the majority of Sindh’s population population of Sindh’s majority the though even mentioned, ever if rarely are Buddhists The Indus Valley script remains to be deciphered. be to remains script Indus The Valley (Quoted in K.N. Vaswani, 82-83) Vaswani, (Quoted K.N. in 13 ). as well well as 12 - not frowned upon. Similarly, it was common for Sindhi Hindus to exclaim “Ainot upon. frowned Similarly, to Al exclaim common Hindus it for Sindhi was pirs Sufi visited latter the if and Hindus, as well fellow Sindhis. as them happy to acknowledge are and saints, Sufi two of these poetry by the reached appreciate of heights excellence the latter. the Consequently, able to are do not Hindus antagonize Sindhi naturally these both Hindus; embrace on other, on and the one the also of hand, they rigid practice a eschew their andphilosophy of humanism poetry Sufi their with, in the southern Sindh capital of from thefrom of Thatta capital southern Sindh the in 15 flourished traders and responsible Hindu merchants cities. of for prosperity these the further, wereand primarily time, in points at cities different Sindhi various nated subcontinent. Hindus domi of from the of Hindus Different sub-communities inflows history, points in were there at various also eastwards migrations have been 1947.till too continued prosper, Hindus to and may there live, while and Sindh, in Sindh in community, lived who nevertheless small anumerically remained Jains and the , all in the 18 the in all Kalhoras, the andlater by to first as well as Durranis, by the to Shikarpur to come encouraged were actively administrators Similarly, and Hindu merchants Rohal— are also cited. See for example, T.L. Vaswani, 44-45; Dhameja, passim Dhameja, 44-45; T.L. Vaswani, example, for See cited. also are Rohal— two eminent Sufi poet-saints, Shah Abdul Latif and . andSachal Latif Abdul Shah poet-saints, eminent Sufi two passim (Markovits, cities of their protected (to and extent) rulers were patronized and Muslim by the alarge prestige dhism declined in Sindh around the 10 the around Sindh in declined dhism conquest 711-713 of in Sindh Arab the after for Sindh centuries to in live Bud CE. continued Jains— and Buddhists —Hindus, Minorities facts. historical with odds , these practices were quite socially acceptable in Sindhi Hindu society, were Sindhi and in acceptable were quite socially practices , these and Sufi practices were widespread in Sindh, among Muslims as amongMuslims inSindh, widespread were andpractices Sufi Sufism There are also two important exceptions to this anti-Muslim stance: the anti-Muslimstance: this exceptions to important two also are There seventh century. And from that time onwards they have played the role of refugees. role of the refugees. played have they onwards time that from And century. seventh the in Arabs theconquered and by defeated were they till Sind ruled The Sindhis surveillance. conversion and degradation, their of of woe but atale nothing therefore is Sind Hindus of the history subsequent the And . the or through west the from country whole upon the world fell the if as Baloch the and Moguls, the , the and the Tartars, [...] The hordes. invasion of wave foreign ... Arab but after the wave in brought This ‘narrative’ of Muslims as only of This Muslims ‘narrative’ 14

On occasion, other lesser-known Sindhi Muslim Sufi poets —such as Bedil, Bekas and Bekas Bedil, as —such poets Sufi Muslim Sindhi lesser-known other occasion, On th century. These Hindus wieldedconsiderable Hindus and power century. These ; Allen, 40).; Allen, th century CE, as it did in the rest of India, of India, rest it the in did as CE, century ‘foreign invaders’ and ‘oppressors’ invaders’ and ‘foreign at is , or became followers of Sufi, or became th through the 17 the through . (Bharadwaj, 15). (Thakur, 15-16). th 14 centuries. To begin - - -

REVISTA CANARIA DE ESTUDIOS INGLESES, 76; 2018, PP. 15-28 21 REVISTA CANARIA DE ESTUDIOS INGLESES, 76; 2018, PP. 15-28 22 perhaps even aware of the sociopolitical, cultural or environmental realities of present- or realities environmental cultural of sociopolitical, the aware even perhaps diaspora. or the in India to in found, whether be are Hindus wherever Sindhi exists of homeland, a place belonging— transportable for a shorthand as —here possibly used ‘Sindh’ statementspirit that implies of this context) the and this mobile in Hindus (which of composed Sindh is only Sindhi Sindh.” is there is a Sindhis, This ‘reconstruction’ of a are there new, “Where ing, Jite publicly gatherings: Sindhi, made hute at Sindhi Sindh occasionally briefly, touches also upon history and modern coverSindh. bookwal’s Sindhi does 66). Aggar However, that said be it also must (Aggarwal, it vanished’ undivided, Vanished Homeland a from her Stories titled book Sindh: vein, Aggarwal, writer, another Saaz asimilar In 1947 5-6). after to exist (Daswani, it ceased though as tense, completely past the in to refers Sindh, it describing almost while Daswani, writer Kavita the For instance, homeland. from their ejected of being trauma the with to deal ameans as Hindus, of Sindhi the on part the mechanism acoping been has Perhaps level. at asubconscious some at this least in ways, past the 1947-48, in migrated generation to younger relegated the that been has Sindh and among away from especially Sindh, Consequently,ejected. aturning been has there forcibly been were had from no where and indeed longerplace they welcome —and no had Hindus as here they by dominated Muslims, a land as well) as Pakistan to (and perceive Sindh concomitantly came Hindus Sindhi aresult, As from Sindh. and responsible exodus Sikhs the two pogroms wereHindus largely for of These migrated. latter the after to them available became that Hindus to Sindhi belonging by who Muhajirs property sought largely 1948— were perpetrated, on 6January in Hyderabad on first —the groms December 17 the1947in second and Two Muslims. po Sindhi and Hindus anti-Sikh anti-Hindu Sindhi and between differences. religious transcended to 1947, identity that provincial Sindhi overarching or of no little an sense was there of Sindh) or rulers vaaniya Muslim the to ministers as reference to of acting older with Hindus practice minister (meaning diwan as Hindus ‘Sindhis’, to Sindhi as referring refer to themselves while Muslims Sindhi turn, In Muslims. Sindhi for all Hindu stereotype the bumpkin, country herders, derogatorilybut to of denoteof illiterate camel a used tribe and a crude jat as Muslims ‘Sindhis’, to Sindhi as referring refer to themselves while of Sindh c. The ‘disappearance’ tolerant remembered, but Sufis, of, are andto,acceptable Hindus. only as Muslims Sindhi that Asha’s see Deepak we can song, in As or startled. when surprised lah!” In tandem with this viewpoint, most Sindhi Hindus are not are interested or Hindus most Sindhi viewpoint, this with tandem In statementby a andaccentuated aided further is of Sindh This ‘erasure’ aswell. about and among Sindhis writing in popular reflected been has This violence Sindh in communal negligible of Partition, was time there the At Partition, generally during migrated that those especially Hindus, Sindhi ; one section in this book is subtitled ‘Sindh, the lost subtitled homeland: book ‘Sindh, the is ; one this in section (meaning merchant or merchant trader). (meaning Clearly, prior , the name name , the , mean , - - -

English). These includeEnglish). These Sindh Sujaag towards and language moved had Sindhi away from the community Sindhi the that (given readership for a Sindhi but specifically weremost English of in which published, journals and 1990sthe magazines 2000s), the were there various and friends. Muslim Sindhi for their warmth and praise high had subsequently, uniformly travelogues publishedhometowns; their they almost and old their homes revisit and and friends to their meet but conferences, also literary to to Sindh, attend back journeys of made them Several India. in who them visited friends and writers Muslim hosted Sindhi and Sindh, in friends and counterparts their with contact history. about maintained informed writers Sindhi Further, these better were bent also they of mind, aliterary post-Partition Of and experiences. Partition about wrote extensively their that India in Hindution writers of Sindhi 1947, ‘selective’ After of remembering Sindh. to this entire genera an was there d. Exceptions face. they that issues various the and Sindh in remain that Hindus number of Sindhi or small of relatively acknowledgement the knowledge little is today. toFurther, identify difficult find thereit they which with aland Sindh, day that in the pre-Partition period, Sindhi Hindu children were actively kept were away by actively Hindu children pre-Partition the Sindhi period, in that work-related It to or relatives. to travel appears pilgrimages, visits limited mostly was when travel of India, other parts in as well as Sindh tourism, in undeveloped highly an era of was This Sindh. in were not of, landmarks aware not or had historical visited (1737-1783) of Kalhoras the regimes the Talpurs the and (1783-1843). they Similarly beyond especially detail, great in history were provincial Hindus not of their aware most Sindhi that is emerges that of picture Partition, time the at the were children who of generation Hindus the afew of history. Sindhi with their From interviews Hindus. Sindhi the amongwriters of community the small to confined were largely Muslims, Sindhi with friendships or actual rule, of Muslim centuries eleven to the respect with legends. Sindhi from various of regions apart Sindh, and towns of various aspects historical the as well as India in to Sindhis relating issues and Aseen Sindhi as such magazines, language English- Other in Sindh. by Sindhis faced issues various with dealt specifically which (1922-2015), Babani writer,(in published English), late Sindhi by both the Kirat Sahyog Times Sahyog Moreover, in the two decades spanning the turn of 21st the (i.e. turn the century Moreover, spanning decades two the in It exceptions have there been should pointed be over out decades, the that, There were various significant factors that distanced Sindhi Hindus fromHindus Sindhi distanced that factors Theresignificant werevarious history, particularly Sindhi interest in agreater that it appears Overall, POSSIBLE CONTRIBUTORY FACTORS CONTRIBUTORY III. POSSIBLE , covered a wide range of subjects such as Sindhi personalities and and personalities Sindhi of as such subjects , covered range awide Sindh Rises Sindh and Sindhi) in Sindh,” (“Awakened (“We Sindhis”), the Sindhi International - ,

REVISTA CANARIA DE ESTUDIOS INGLESES, 76; 2018, PP. 15-28 23 REVISTA CANARIA DE ESTUDIOS INGLESES, 76; 2018, PP. 15-28 24 (Balasubrahmanyan, 479-80; Kothari, 116; 479-80; Kothari, Nandy,(Balasubrahmanyan, xviii). their religion of the basis fled on Sindh had Hindus Sindhi the that considering ironic, especially was which ‘quasi-Muslim’ India, of in other Hindus eyes the in as a Hindu the of Sindhi image the create to served factors various or bindi.These of suthan-cholo dress traditional their Hindu women connotations. Sindhi wore Muslim had script,Perso- which 1947, Persian till and/or even learnt schoolchildren Arabic the in wrote Sindhi and ability; they sometimes believed in Muslim pirs Muslim in believed sometimes they ability; untouch caste-based not did ate meat practise and Hindus Sindhi respects. several in Hinduism from Sanskritic distant was Sindh in practised as Hinduism ism, the for Hindu patronage of state absence any Muslim-majority the country, in and oldtheir were homes, now which strangers. occupied by Muslim to revisit Hindus Sindhi of several Consequently, on part desire the little was there trauma. Partition the with to deal acoping havemechanism been earlier, it also could 260-1). of on Partition ‘other’ the (Bhavnani, trauma the community mentioned As border. the across living tives rela had they if impossible not visit/revisit would difficult find unless to it Sindh, Hindus Sindhi that ensuring Pakistan, and India subsequently evolved between that regime visa the of mutual cemented thestringency by further was This tions. communica limited of era highly an in Muslims, Sindhi and from Sindh separation simple of globe) physical the the the in across fact resulted countries later to various (and to India Hindus number of Sindhi ofsequent from Sindh alarge migration Firstly,the reasons. sub happened forseveral This Muslims. from Sindhi degree xxxix-xlii). Bhavnani, 2006; (Kothari, Sindh in presence asignificant put acquired had and roots, down right-wing organizations washermen, butchers, etc. Further, during the first half of the20 of half first butchers,washermen, the Further, etc. during lower-middle from the to those e.g. limited was class Muslims Sindhi with action only inter their that upper-middle from the those (especially recall Hindus class) other inSindh,Sindhi and neighbourhoods offices colleges, schools, in Muslims Hindus. Sindhi among to sites such discouraged visits were actively but monument, of Sindhi, to pride sadly, asense being in ultimately and particular produced that that era or historical appreciation to an of civilization the gateway a as have functioned could beauty history, their and Sindhi of accessing a means as functioned have could sites architectural These Sindh. found in mosques— and graveyards mausoleums, —tombs and architecture medieval of Muslim the richness xxxi-xxxii) (see to of death Bhavnani, avoidance sites relating an as well as tolerant a prime cause, conversion of, of likely religious Fear Hindus. was dargahs havemay Sufi visited they mosques, although and tombs, mausoleums Muslim from visiting families their Further, over the many centuries of living under Muslim rule and in a in and rule under Muslim of living Further, centuries over many the to chose blame Hindus Sindhi many Secondly, refugees, other Partition like greater even to an themselves distanced Hindus Partition, Sindhi After While some Sindhi Hindus had interactions with, and friends among, among, friends and with, interactions had Hindus some Sindhi While of the unaware remained Hindus most Sindhi that it aresult, appears As , which historically have been more have been to, welcoming and historically , which , a tunic worn over trousers, and not the sari not worn sari and over the , atunic trousers, and visited dargahs visited and th century, Hindu ; many Hindu ; many ------English and amore and lifestyle. Westernized English towards language Sindhi away from the were to Hindus more turn Sindhi likely identity. more and ethnic adeeper of rootedhad their sense Similarly, upper-class 1947. in or children who i.e. were those teenagers migrated, Older Hindus Sindhi generation more younger the that in to have It occurred appears degrees. varying identity, ‘past’. to the belonging were perceived as which in However, occurred this India.) in Hindus many intoan for of “enemycountry” conflict 1999,turned Pakistan which Kargil the of theIndo-Pakwars by exacerbated later 1965was and (This ejected. 1971,and literally been had from where and they Hindus, for no place Sindhi try, had which away from Sindh, now a “Muslim” perceived as cemented coun turning the further developments ‘Mound the “Mohan interpreted jo these as daro” of Krishna’. All name of the Moenjodaro, even and Hence “Aryanizing” the rituals. and customs Sanskritic embracing degree, to Hindu agreater to right the to turning began also and culture, of their aspects these to jettison began Hindus Sindhi of acceptance, And thus Sindhi history is ‘rewritten’. is history Sindhi thus And “oppressors”. as depicted mainly are aconcomitant vein, In Muslims Hinduism. of right-wing when yardsticks judged by the especially value, greater to it give far of Hinduism” bastion” or “Aryan into a“fountainhead an transmuted been further has elementThis Moenjodaro. non-Muslim element history: significant of Sindhi most single, the towards turn instead and Sindh, in rule of Muslim eleven centuries reject the largely history, for of they community asense search when they result, a ations, however, As more Hindu moving right. more the been and towards has affili theirpolitical of history.trajectory for currentneed The the a community 1997). interview, November (personal arefugee” Iam me that reminds population always but local the to assimilate Iwant a refugee; also “I am observation: Hiranandani’s ‘Indians’. become Nehru’s identity and ethnic Hence writer Popati the idealized away their wish cannot Hindus Sindhi want, may outside.from the they Much as identity over decades. the ethnic their from themselves Younger distanced have also generations of Sindhis magazines. and newspapers language have schools shut Sindhi medium have many down,Sindhi as of these bulk ethnicity, the of Sindhi downplaying decades several After magazines. of Partition) and undergone published newspapers trauma had numerous the books, (who generation similarly, writers new the of Sindhi India; founded in been had schools Sindhi-medium Partition, several after years initial the In a decline. derwent identity un and language Sindhi both a result, ethnicity. As of Sindhi downplaying There was a concomitant turning away from , culture and culture language, from away Sindhi concomitantturning a Therewas some degree andgain to societies adapt to to local effort an in a result, As As is the case with many communities, at times Sindhi Hindus too feel too feel Hindus Sindhi at times communities, many with case the is As reinforced also is India like society However, amulti-ethnic identity in ethnic philosophy this encouraged mentioned also had leaders As earlier, Congress IV. RAMIFICATIONS - - -

REVISTA CANARIA DE ESTUDIOS INGLESES, 76; 2018, PP. 15-28 25 REVISTA CANARIA DE ESTUDIOS INGLESES, 76; 2018, PP. 15-28 26 thousands of times. of thousands literally viewed have been videos these song; to this dancing of Sindhis videos also to generations younger of Sindhis), to versions appeal (which likely remix and are multiplebeen pop on and internet, song posted including the renditions of this vehicle for identity. promoting popular Sindhi have there recenta highly In years, Pakistan. and India both in Sindhis up, groupsApp connect have sprung which What’s and Further, teens. email or their even twenties their in by Sindhis, young or created, co-created are sketches— comic and skits —songs, videos of these several to note It Hindus. interesting that is Sindhi identity among and language Sindhi promote which etc videos, of internet) borderless the the nature (given of messages, dissemination wide the in resulted has this world. the recent in years, Over elsewhere or Pakistan, in or Muslim— —Hindu other Sindhis with ease greater far with nect con level. Consequently, international can too on India an in that minutes, Sindhis of amatter in for “going potential the viral” has or which video upload amessage unprecedented way.an Today, and create internet to the can access person with any song continues, as does the parallel story of Sindhi ethnic identity. ethnic of Sindhi story parallel the does song continues, as sions identity, ofthis history. their their of ‘rewriting’ Thestory even sometimes and expres new disseminating and of recreating people) means and ways innovative with continues it to perpetuated. be embodies of that Sindh ‘remembering’ selective the that popularity. means its enduring However, also this 2018).(Mughal to Thesong’s are a testament theover years multipleincarnations Sindhis among harmony depicts Hindu-Muslim communal which Pakistan, in Muslim created by a Sindhi lyrics),include one modified actually (with slightly not , won the battle of Haldighati of 1576. of Haldighati wonnot battle the Akbar, 2017 were in amended Pratap, and Rana that to in state when textbooks as forexample, vein, amore in saffronized history to ‘rewrite’ Indian urges similar ened right-wing have world). there been positions the of across India, other parts In more (and towards today hard trends India indeed, in Hindus among Hinduism and now) was a Sindhi: Vasudev Devnani. Vasudev aSindhi: now) was and To return to the song “Jiye munhinji Sindh” that started this essay, this itTo remains started song to “Jiye the that return munhinji Sindh” However, in innovations have revolutionized communications technological Clearly, the internet has provided Sindhis across the globe (and indeed all (and globe the all Clearly, across indeed provided internet Sindhis the has 15 right-winglarger, with trends moretowards widespread trends dovetail These

Incidentally, the Rajasthan Minister of State for primary and secondary education (then education secondary and primary for of State Minister Rajasthan the Incidentally,

(Juriani 2012; Pahlajani and 2017). 2012; Udasi and Pahlajani also (Juriani videos These V. EPILOGUE V. Revised paper accepted for publication: 20 February 2018 February 20 publication: for accepted paper Revised Reviews sent to author: 30 November 2017 November 30 author: to sent Reviews 15 - - - Lambrick Kothari Juriani Jawhrani Aryans the of March —— The Kothari Gidwani Gehani Matlani Nandy Daswani Dhameja Markovits Malkani Mughal Motwani Allen Aggarwal Boivin Bhavnani Bharadwaj Buxani Chawla Makhija Bhagchandani Balasubrahmanyan Bulletin of the School of Oriental Oriental of School the of Bulletin Masqat.” of Community Merchant Indian “The H. , Calvin by Nandita byNandita of India Partition the and Hindus Sindhi Exile: of Making “Foreword”. The , Ashis. , Michel and Bhavna Rajpal Bhavna and , Michel , Ram. Taking Road High the , Ram. , Raj.”Jiye Muhinji Sindh”, http://www.youtube.com/watch?v=inr-_cCUEQ0 Sindh”, , Raj.”Jiye Muhinji Brief Introduction: of History Introduction: Brief , Mohan. Paroo and Hiro Thakur Hiro and Paroo , Ahmed. “Jiye Muhinji Sindh.” http://www.youtube.com/watch?v=pH98hnmbXAs “Jiye Muhinji , Ahmed. Return of the Aryans the of Return S. , Bhagwan Anju, Menka Shivdasani Menka Anju, Kavita. Kishinchand Chellaram: Sindhi Pathfinder The Burden of Refuge: The Sindhi Hindus of of Hindus Sindhi The Refuge: of Burden The , Rita. , Rita. “RSS in Sindh: 1942-48.” Economic and Political Sindh: Weekly in “RSS , Rita. 3013. January 2018.January to Panama cessed on 29 January 2018 on 29 January cessed Bhavnani, Tranquebar, 2014, pp. xv-xviii Bhavnani, Akademi, 1998. Akademi, The Indus Empire: History of Sindh of History Empire: Indus The , Prem. and African Studies, University of London munity and Gender Identities.” Identities.” Gender and munity 2018, pp. 43-62. Practice of Memory Partition and the Tradition of .” the in Borders Across Memories and Partition , K.R. The Sindh Story , K.R. , Dayal ‘Asha’. Saints , Dayal Sindhi Maati-a Manjh Mahi Manjh Maati-a , Hari. Global Sindhis: Inheritors of the Indus Valley Civilization Valley Indus the of Inheritors Sindhis: Global , Ram. The Census of India, , h.T. 1941,of India, volume Census The The Making of Exile: Sindhi Hindus and the Partition of India Partition the and Hindus Sindhi Exile: of Making The , Nandita. Sindh: Stories from a Vanished Homeland aVanished from Stories Sindh: , Saaz. The Global World of Indian Merchants, 1750-1947: Traders of Sind from Bukhara Bukhara 1750-1947: from Merchants, of Indian Sind of World Global The Traders , Claude. Worldwide Publishing Company, 1998. 2vols. Worldwide Publishing Ages. the Through Sindhis , Prakash. , Bhagwan. Promoters and Preservers of Sindhiyat, Bhagwan. . Cambridge University Press, 2000. Press, University . Cambridge , Suchitra. “Partition and Gujarat: The Tangled Web of Religion, Caste, Com - Caste, The Religion, of Web Gujarat: Tangled and “Partition , Suchitra. , edited by Churnjeet Mahn and Anne Murphy, Palgrave Macmillan, Macmillan, Murphy, Palgrave Anne and Mahn by Churnjeet , edited . Penguin, 2012. . Penguin, . Sindhi Academy, 1997. Academy, . Sindhi Choond Sindhi Kalaam ain Dohira ain Kalaam Sindhi . Choond and Arjan ‘Shad’ Mirchandani ‘Shad’ Arjan and . Motivate Publishing, 2003. Publishing, Motivate . . “From Udero Lal in Sindh to in : Maharashtra: in Ulhasnagar to Sindh in . “From Lal Udero REFERENCES . Himathsing B. Advani, 2002. Advani, B. . Himathsing . Koonj Publications, 2002. Publications, . Koonj . Penguin, 1994. . Penguin, , 44: 1,, 44: 1981, pp. 39-53. xii . Global Sindhi Council, 2015. Council, Sindhi . Global . , 34: 3, 2011,, 34: pp. 460-484. , Sind . Indian Institute of , 2008. of Sindhology, Institute . Indian . Manager of Publications, 1942. of Publications, . Manager . Black-and-White Fountain, 2012. Fountain, . Black-and-White . Linda Watkins & Ass., 1998. &Ass., Watkins . Linda . Sheila Gopal Foundation, 2003. Foundation, Gopal . Sheila . Orient Longman, 2007. Longman, . Orient . Freedom and Fissures . Pooja Publications, 1996. . Pooja Publications, , 8-15 pp. 3007- 2006, July . Sindhishaan, 2009. Sindhishaan, . . Tranquebar, 2014. , Accessed 18 , Accessed . Sahitya . Sahitya , Ac -

REVISTA CANARIA DE ESTUDIOS INGLESES, 76; 2018, PP. 15-28 27 REVISTA CANARIA DE ESTUDIOS INGLESES, 76; 2018, PP. 15-28 28 Vaswani Vaswani Thakur Sikayal Shahani Prakash Pahlajani Sindh jo Safarnamo jo Sindh , Arjan. , U.T. Sindhi Culture , T.L. Sind and the Sindhis We the Sindhi People We Sindhi the , K.N. Je Hinare Manjh Huran Manjh Je Hinare , Kala. Jite Munhinja Othiyada Munhinja Jite , Rita. v=AYOpzkxqlzs , Jyotsna and Jatin Udasi.”Jiye Muhinji Sindh”, http://www.youtube.com/watch? Sindh”, Muhinji Udasi.”Jiye Jatin and , Jyotsna , Accessed 29 January 2018. 29 January , Accessed . Reprint: Sindhi Academy, , 1998. Delhi, Academy, Sindhi . Reprint: . Mira Publications, n.d. Publications, . Mira . Sindhi Kitab Ghar, 2004. Ghar, Kitab . Sindhi . Sindhu Samaj, Delhi, 1998. Delhi, Samaj, . Sindhu . Koonj Publications, 2003. Publications, . Koonj . 1987. .