[Editor’s Note: This is Part 13 (Jains in Hala) of a series of articles based on a pre-partition book named “મારી સિંધ યાત્રા” (“منهنجي سنڌ جو سفر”) in Gujarati authored by Jain sadhu Shri Vidyavijayji, narrating his experiences of travel and stay in Karachi for about 2 and half a years between 1937 and 1939. It would be advisable to click on the Introductory Article and read it for a better understanding of the series. – Nasir Aijaz, Editor Sindh Courier]

Vimal Shah, Mumbai

Tikana

The Hindus of Sindh like Baniya, Soni, etc. do not follow any specific religion. Those who are religious – would believe in all the religions and those who are not – would believe in none. Despite that, Sikhism has touched this population and looks like most people believe in Guru Nanak. Hindus have built a place of worship in each village known as ‘Tikana’. ‘Guru Granth Sahib’ is kept in these Tikanas, visiting Sadhu Sants are accommodated there, and Panch-Panchayat holds meetings over there. Religious discourse is also held there. Most of the Sadhus visiting these villages are also non-vegetarians, possessing wealth and some of them even lead the life like a commoner. How would such Sadhus have the time for the spiritual uplift of this population?

[Vimal Shah: ‘Panch’ or ‘Panchayat’ is a governing body of the community consisting of respected people.]

Faith of the People

Although the people of this region are non-vegetarian, they are pious by heart and inquisitive. No sooner they hear that a Sadhu has arrived, they pay a visit and offer Sweets and Savories. They get astonished to know that we do not accept such things; do not travel by Ekka, Cars, or Railways; do not possess money; and do not touch even our own mother.”

Jains in Hala

If there’s a place in Sindh accommodating local and old-timer Jains, it’s Hala. There are two villages – ‘Old Hala’ and ‘New Hala’ only about 2 to 3 miles apart. The Jain community lives in the New Hala. The population of New Hala is about seven thousand, out of which about four thousand are Muslims and three thousand are Hindus. Except for the 175-200 people of about 40 Jain families, the rest of the Hindus are also non-vegetarians. Only those who have become ‘Vaishnav’ would be an exception.

Despite migrating from various places over hundreds of years, the turbans of Jains in Hala represent their natives

These people have mainly migrated from Pali and Jaisalmer. There’s one wealthy Jain family here. It is said that they have migrated from Radhanpur and settled here. Though, they have no linkages with their native anymore. Despite migrating from various places over hundreds of years, the turbans of Jains in Hala represent their natives. Palishahi turbans of the people migrated from Pali, and Jaisalmeri turbans of the people migrated from Jaisalmer. In general, any Jain wearing a turban is different from Sindh or any other region.

The attire of the Ladies

The attire of the ladies is very modest, covering the whole body, but the bangles made of ivory that they wear covering their hands from the wrist to armpit look very weird. Girls as small as two years also wear such ivory bangles. They carry about two fifty tolas of silver by wearing a ‘Kadiyo’, ‘Toda’ and ‘Langar’ on their feet. The petticoat worn by ladies is made of about 26-27 yards long cloth; and still, the lower part of the legs below the knees remains open. They wear a blouse and cover part of the stomach with a cloth. A cloth is hung with the blouse to cover the stomach. Generally, wear two dupattas. They wear a ‘Nathani’ and a ‘Bulla’ on the nose. Bulla is worn by piercing the nose between the two nostrils. Both these are hanging ornaments. Bulla is a sign of Musalman tradition. In the neck, they wear three to four folds of threads. They also wear ‘Timaniya’ and ‘Chakra’ necklaces. They have a particular style of braiding hair. They add wax to the hair and braid right up to the eyebrows covering their foreheads. Females from little girls’ right up to grownup ladies mostly color their lips.

These ladies of Jain families do not go out of the Jain Mohalla. They do not participate in the processions. Mandir is within the Mohalla, so they do not have difficulty in visiting the Mandir and Upashray.

[Vimal Shah: ‘Upashray’ is a multipurpose community centre for religious studies, rituals and holding discourses. Sadhus are also given accommodation in the Upashray.]

The only Mohalla

It is truly appreciable that these less than two hundred people of about forty Jain families strictly follow their religion and code of conduct, despite living amongst about seven thousand non-vegetarians, most of whom are Muslims. All the forty families live in a single Mohalla. If the main gate of the Mohalla is closed, no one can enter the Mohalla. Mandir, Upashray, Dharamshala – everything is within the Mohalla. We could sense the feeling of joy among the Jains of Hala since they considered themselves fortunate that they got an opportunity to take darshan of their beloved Gurus over the history of hundreds of years.

Fanaticism in Religion

All the forty Jain families belong to the Visha Oswal cast. All of them have settled here by migrating from outside for a very long time. Though they have become almost Sindhi since they are settled here over hundreds of years, they strictly follow the Jain religion in their thoughts, conduct and rituals.

Among the Jains here, the entire family of Sheth Kasturchand Parekh, Bhai Maherchandji, Sheth Hakemchandji, Sheth Bankilalji, and a few others are very pious and generous. All these people used the opportunity to offer their services during the illness of Muni Himanshuvijayji.

The Jain Mandir of Hala

There’s one Jain Mandir in Hala. For reasons unknown, the structure looks like a residence. There are many idols in the Mandir, but they are all lose. Despite the Jain community living here for hundreds of years, why would they not have installed any idols so far is an unsolved puzzle.

Two incidents – one of grief and another of joy happened during our stay at Hala.

Shaheed Himanshuvijayji

The incident of grief was that we lost a young sadhu aged only thirty years – an exceptional scholar of Sanskrit and Prakrit, passionate for History, interested in research, a good orator and author, and he was my disciple – Shree Himanshuvijayji. The Karachi Jain Sangh, Dr. Nyalchand of Karachi, Bhai Talakshi of Karachi, P.T. Shah, Bhai Khushalchand, Bhai Vrajlal, Ravichand, and many other volunteers, and The Hala Jain Sangh, did not leave any stone unturned in their attempt to save that lamp from extinguishing. And particularly despite the sleepless nights and round-the-clock nursing of Dr. Nyalchand, finally the lamp extinguished.

Things will happen at its destined time without fail. Life ends at the place where it is destined. Despite not having the plan of visiting Hala even in our dreams, the soul of that sadhu was demanding the soil of Hala. How can you alter things if his death was destined in Hala?

Mahavir Jayanti or Mahavir Janma Kalyanak

[Vimal Shah: Please read my article on the Birth Anniversary of last Jain Tirthankar Bhagwan Mahavir for more details.]

The incident of joy was that – the Hala Jain Sangh had overwhelmingly participated in all the religious activities like Updhan (days of austerity), Aththai Mahotsav (eight days of celebration), Varghodo (a religious procession), Swamivatsalya (a community meal like Bhandara / Langar). They did their best to host about two hundred guests who came from Hyderabad and Karachi, and we had an opportunity to celebrate Mahavir Jayanti among non-vegetarian population of Sindh with cooperation from Hindus and Muslims.

As said above, Hala is a Muslim majority village. In fact, Hala is a popular place in Sindh for Muslims. There are two seats of Peers here. Many Muslims are followers of these seats. When we had acquaintance with the current Peers on these seats, they extended cooperation by delivering instructions through their Murid that Muslims must stay away from violence on Mahavir Jayanti. The heads of various Hindu communities also propagated instructions among their communities for participation in the celebrations of Mahavir Jayanti, and they all stayed away from violence.

The Jains of Hala are capable of hoisting the flag of Jainism in Sindh

It is truly a matter of pleasure that in a region like Sindh where entire village people are non-vegetarian, a grand celebration of Mahavir Jayanti was held with cooperation from all the communities. It would leave an impression for a long time in the minds of those who witnessed the event of Mahavir Jayanti celebrations in the Gaushala maidan. The special feature of the event was that Muslim and Hindus played leading role in propagating the message of non-violence among the violent and non-vegetarian population. Many gentlemen came for the event from Hyderabad and Karachi. Bhai Khushalchand Vastachand from Karachi impressed everyone during the procession and his discourses.

The Jains of Hala are capable of hoisting the flag of Jainism in Sindh. They are wealthy, with religious spirit, sensible, work oriented. The Jain Sangh of Hala possess a Dadawadi about 1 to 1.5 miles away from the village. There’s a land also but it is not utilized effectively. I hope the Jains of Hala understand their duties.

In our detour to Hala, we had events of good and bad experiences, and we sacrificed a scholar and strong sadhu. We left Hala on the 3rd of May 1937, came to Fuleli river of Hydrabad on the 9th and entered Hyderabad on Wednesday, the 12th May after camping there for three days. (Continues)

Click here for Part-I, Part-II, Part-III, Part-IV, Part-V , Part-VI , Part-VII , Part-VIII , Part-IX, Part-X, Part-XI, Part-XII

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About the contributor of the series of Articles based on the book

Vimal Shah is a follower of Jainism by birth and is based in Mumbai, India. He is a Computer Engineer and holds a Diploma in Jainology from Mumbai University. He has immense interest in reading, writing, studying, and teaching Jain Philosophical subjects. He conducts classroom as well as on-line sessions on Jain Philosophical courses. He has created several power point presentations with animation which he uses while teaching and has participated in several Jain Community events to present and explain the relevant subjects to the visiting audience. He has significantly contributed to the translation, reviewing, and editing of the set of books ‘Compendium of Jainism’ of JAINA, USA from English to Gujarati – an initiative of the JAINA India Foundation. He is also associated with a Project for the translation of Jain Aagams (Scriptures) from Gujarati to English and continues to study various subjects and remains a student of Jain Philosophy. He has a special interest in the history and preservation of the Jain Heritage in Pakistan, and is associated with the Jain Heritage Foundation, New Delhi.

The post A Jain Sadhu’s Pilgrimage to Sindh (Part-XIII) first appeared on Sindh Courier.

Muhammad Habib Sanai

Hala is also famous for variety of Handicrafts it produces. These include Jandi (lacquer work), Kaashi (Glazed tile and pottery work), Ajrak, and Susi and Khaadhi (Special cloth).

In this write up an attempt has been made to assess the present status of craft of Jandi and measure the plight of craftsmen engaged in the manufacture of that handicrafts.

Mr. A.W Hughes, in his book “The Gazetteer of Sindh” first published in 1876, writes that ‘the Hala District is noted also for another manufacture – that of lacquered ware. Of this work, the rings for table napkins, work boxes, pen, cases, rulers, vases, flower-stands, boxes with flat or rounded tops in nests, and a variety of other articles, are made chiefly in the town of Khanoth. The legs of charpais (or native bedsteads) are also lacquered. The wood of which these articles are made, and on which the lacquer is laid, is from the bahan tree and is remarkable for its lightness.’ (p. 219)

Nowadays, main center is Artisan Colony of Bhit Shah, where craftsmen from Khanoth and Hala Old were settled during early eighties when Govt. of Sindh gave them residential quarters and workshops. However, still there are artisans working in Khanoth and Hala Old.

How Jandi item is made

According to Mr. Jam Mitho Khan Bhutto, Pride of Performance award holder artisan, an item of Jandi is finished after going through the thirteen steps, which are briefly discussed below:

As a first step, raw wood is cut into pieces according to the requirement of an item to be prepared. In the second step, the chopped wood is chiseled to convert it in a required mold. In third step, requisite design is carved with the help of equipment called Nahoo. Fourth step is called Maath in Sindhi, wherein design is more refined and unnecessary portions of wood are removed with the help of Poe ranbhow. During fifth step, first coat of any color is applied. In sixth step, second coat of color, mostly yellow, is applied. Seventh step is especially done at Hala, wherein rogani work (dots of yellow color are made) is done. This step is also called Janhwar. In the next step, black or any other color is applied. In ninth step, with the help of richhi, designs of flowering are carved. In the tenth step, color is applied on this engraved flowering. In the eleventh step, unnecessary color coat is removed, so that design could be made clear.  In the twelfth step, with help of oil, cotton cloth, glittering is created. In the last step, which is called Boraki, unnecessary wood in the middle of item is removed.

Problems of craftsmen

At present 100 craftsmen are engaged in production of lacquer work.

As income of artisans is not sufficient to meet even their basic needs of food and clothing, they take loans from the seths or middlemen. As a result, majority of them owe 30 to 40 thousand to these seths or middlemen.

Mr. Muhammad Soomar, an artisan based at Khanot, informed me that the menace of indebtedness started fifteen years ago, when nearby forest was completely decimated and they started to purchase wood from far off sites. As Craftsmen did not have sufficient cash or enough space to procure the wood in large quantity and store it, so seths or middlemen arose, who arranged wood and gave loans to artisans.

Economics of some prominent articles

To measure the plight of artisan in monetary terms, it would be appropriate if we give the economics of making few well known items.

One artisan can make one Swinging cot or cradle in one month. As wood is supplied by the trader/middleman, therefore, he is paid only Rs.6000 for labor and also for reimbursement of expenses incurred on purchase of color, coal etc. It is estimated that around Rs.2000 are incurred on procurement of color and coal etc. Therefore, his net income becomes only 4000 thousand, if he is engaged to make a swinging cot.

The same thing is sold in market by trader at the price ranging between Rs.18, 000 to 20,000 whereas his investment is around 11,000. His profit remains around 40 per cent.

Another running item is Sofa Set. One craftsman takes twenty days to make one set. For this he is paid only 4000, which also include the expenses incurred on purchase of color, coal etc. by him. As such, he receives around two thousand as labor charges.

The same sofa is sold in market at the price ranging from rupees 12 to 15 thousand by the trader, whose investment is around 7500.

What Traders and others say

But traders put forward different reasons. They claim that artisans do not complete ordered items on time and if left on their own, use substandard raw material, therefore, quality of output becomes questionable.

Few residents of Khanoth opined that these artisans do not work regularly and also misuse the loan amount.

Some social scientists suggest that as these craftsmen do not receive good incomes despite their hard labor, so they become alienated and became non-serious in their performance.

It may be noted that this art is transferred from one generation to another generation. But now new generation is not being involved and taught this skill, because this work does not provide gainful employment. Therefore, it is feared that after few years, there will be no Jandi artisan.

Recommendations

1. Nurseries of Bahan trees may be developed in Khanoth so that Jandhi worker can get wood at competitive rates.
2. Display and sale centers may be established near workshops and markets to be managed by persons chosen by artisans.
3. Technical support in product diversification and designs may be provided to revive old designs and market demand items.
4. Loan on soft terms may be advanced to get various artisans free from the shackles of loans.
5. Artisans may be given medical facilities and health insurance cover.
6. An institutional arrangement may be devised for monthly payment to artisans when they retire.
7. Artisans should also be trained in making their trade associations, so that can do export trade with the exploitation of traditional exporters.
8. Technical support and training in devising new design procedure to make furniture items detachable and easy transportable. And Trainings in making proper packing and packaging may also be arranged.

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The author is a freelance writer based in Hala town of Sindh. He can be reached at habibsanai@hotmail.com

All Photos Courtesy: Facebook 

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The Shrine is located in the heart of the town which is surrounded by a bustling marketplace. Interestingly, the market place beholds not just everyday utilities but a fair offering of local crafts such as clay pottery and the famous ‘Jandi’ woodwork items.

By Arif Faryal

Nearly a three hours’ drive from Karachi there is a quaint but a historical town of Bhitshah, in district Matiari, Sindh. Sindh comes from the word Sindhu which literally means ‘river’ signifying the River Indus. The land of Sindh in South Asian history is significant due to the Indus valley civilization dating back to 5000 BCE.

The city Bhitshah’s name is a compound of two words: ‘Bhit’ is a Sindhi word for ‘mound’ which refers to the shrine of Sufi saint Shah Abdul Latif Bhittai. The shrine was built in 1772 by a Kalhora ruler of Sindh. The Shrine is located in the heart of the town which is surrounded by a bustling marketplace. Interestingly, the market place beholds not just everyday utilities but a fair offering of local crafts such as clay pottery and the famous ‘Jandi’ woodwork items. The local bazaar also caters to the pilgrims coming to pay their regards at the Shrine of Shah Bhittai, in-fact, the many shops along the gate of the shrine sell religious souvenirs such as a bright gold & green rectangular cloth inscribed with Quranic verses as offering on the grave of the Shah Bhittai.

The passage to the shrine from its bustling and busy passage opens to a wide-open space typical of an Indo-Islamic building style. Upon entering one feels a sense of peace and tranquility, which the building and environment build together. The floor of the Shrine is marbled finished. The interior of the building and its compounds are decorated with colorful tiles, calligraphic and traditional floral motifs. On one side of the veranda sits a group of musicians playing Tumboro – a one-string musical instrument similar to a guitar which was invented by the Saint himself. Saint Shah Bhatti is known for his love of music and poetry through which he communicated; promoting a message of love and harmony.

Apart from the bazaar and the shrine, Bhitshah is famous for its crafts and textiles. I visited an Ajrak printing facility, which was run by local artisan who are passionate to keep their traditions alive. Gifting Ajrak in a Sindhi culture is a symbol of respect and high stature. However, not many know about the process as one can easily purchase imitations in the market without appreciating the hard work of the artisan. Ajrak, which is an indigenous textile, has its roots back in the Indus Valley Civilization.

Perhaps you’ve come across the famous artefact from Moen-jo-Daro known as the ‘Priest’ who is adorning a wrap with patterns similar to Ajrak motifs. Ajrak also is perhaps one of the oldest techniques of textile printing which is still in practice. Ajrak is prepared in sixteen steps. The process begins with the washing of the cotton fabric. Then block printing the fabric with a mixture of clay. This creates a buffer when the fabric is later dip-dyed in indigo color (a natural plant-based color).

The color won’t destroy the design. The fabric is washed in hot water to meet its final form.  Apart from a cultural product Ajrak is very much in vogue in local fashion. You can spot Ajrak prints on stoles, t-shirts, shoes and handbags.

While heading back home we thought of taking a detour to another neighboring town, Hala. Hala is famous for its clay pottery and tile work. We went to a pottery workshop, where the artisans were busy creating ceramic pieces. Whilst some painting details of colorful masterstrokes like a skilled genius. The sight was mesmerizing, hundreds of ceramic pieces ready to be baked and hundreds ready for delivery to the clients. The pottery decorated with sharp colors such as red, ochre, cobalt and turquoise, were pleasing to the eye. Some pieces such as painted pigeons and elephants were perfect presents for friends.

The best time to visit Bhitshah is from mid-October to mid-March when the weather is relatively colder as most places in Sindh in summer are not less than 30 degrees.

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Courtesy: Make Heritage Fun

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