• Sindh has lost a lion of Parkar, but the world has gained a story of resistance — a testament to the power of courage, integrity, and unwavering commitment to justice.

By Kalavanti Raja

In the windswept deserts of Nagarparkar, a remote region in southeastern Sindh, Pakistan, a voice once rose from the dust — a voice that demanded justice, equality, and dignity for the marginalized. That voice belonged to Comrade Maghno Kolhi, who passed away this week in his native village of Adhigam. Sindh has lost not just an activist, but a living symbol of defiance.

Maghno Kolhi was not a man of privilege. He had no university degrees, no political office, and no inherited power. He was a son of the Kolhi community, one of the most marginalized groups in Thar, a desert region long burdened by caste hierarchies, feudal domination, and economic deprivation. Yet, in his lifetime, his moral authority and courage made him more influential than many ministers and parliamentarians.

He was schooled in struggle, not classrooms. I first encountered him at a public meeting of the Awami Tehreek, a progressive political movement. Standing on a modest stage, turban tied firmly, his voice carried across the crowd like a roar. Speaking in his native Parkari dialect, he urged the poor to educate their children and resist humiliation. It was not rhetoric; it was rebellion wrapped in hope.

His journey was profoundly shaped by his association with the late Rasool Bux Palijo, a revolutionary Sindhi politician and thinker. During a false and malicious legal case in the 1990s, Palijo’s guidance strengthened Maghno’s commitment to organized struggle. Where others might have crumbled, he became unyielding.

Maghno Kolhi’s activism took him across Sindh. He marched against the controversial Kalabagh Dam, feared for its threat to the province’s ecological and economic survival. Later, when the Gorano Dam emerged as a concern for Thar’s fragile environment, he led a long march from Islamkot to Karachi — not as a politician seeking office, but as a custodian of land and dignity.

Within the Kolhi community, Maghno Kolhi became a figure of historic significance, following in the footsteps of Rooplo Kolhi, the 19th-century warrior who resisted colonial authority. For decades, Maghno confronted illegal land occupations, caste oppression, and abuses of power. Where police brutality occurred, where feudal intimidation prevailed, he stood beside the oppressed. In a culture where compromise and convenience often prevail, he remained unbowed.

In recent years, illness slowed him. Diabetes made the long marches of his youth impossible. Yet those who met him in his final days recall a sharp mind and a restless heart, still driven by justice.

His passing in spring carries a symbolic weight. For those who struggle, hope is the season that defines life. Maghno Kolhi’s death feels like autumn in Parkar, yet his legacy remains evergreen. Movements do not die with men; they live on in memory, in example, and in unfinished tasks.

Every red flag raised in Parkar, every young activist who finds courage in adversity, continues the path he walked. In an era dominated by transactional politics, Maghno Kolhi embodied something rarer: conviction without calculation.

Sindh has lost a lion of Parkar, but the world has gained a story of resistance — a testament to the power of courage, integrity, and unwavering commitment to justice.

Red salute to Comrade Maghno Kolhi.

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Read: Hoor: Sindh’s Indomitable Revolutionary

The post Maghno Kolhi: Lion of Parkar Falls Silent first appeared on Sindh Courier.

• Karoonjhar holds cultural value for the people of Sindh. It is not just a physical landmark, but a symbol of heritage and identity

Ali Nawaz Rahimoo

Pakistan is a land of remarkable diversity, woven together by its rich cultural heritage, vast natural resources, and breathtaking landscapes. From the majestic peaks that soar in the northern regions to the peaceful, sprawling deserts in the south, the country offers a unique blend of nature’s finest elements. Each province contributes its own special character and traditions, creating a mosaic of beauty and promise that defines Pakistan’s identity and potential. This diversity not only enriches the nation’s cultural fabric but also presents countless opportunities for growth and exploration.

The Karoonjhar Mountain range, counted among the lowest in the country at a height of 305 meters above sea level, is situated in Nagarparkar, at the southeastern edge of Tharparkar, Sindh.

Sindh, often celebrated for its historical sites and vibrant festivals, is home to a hidden gem rarely discovered, Karoonjhar. The mountain range is renowned for its unique geological formations and ecological diversity, influencing local climate and supporting a variety of plant and animal species. Its varied habitats provide refuge for numerous wildlife species, some of which are endemic and threatened. Beyond its environmental significance, Karoonjhar holds cultural value for the people of Nagarparkar. It is not just a physical landmark, but a symbol of heritage and identity for the locals.  Located in the Nagarparkar area of Tharparkar, Sindh, the Karoonjhar Mountains are a remarkable, but underappreciated, natural treasure. This area, which borders the Rann of Kutch, is a stark contrast to the more renowned mountain ranges such as the Khirthar, Hindu Kush, Karakoram, Himalayas, Salt Range, and Suleiman mountains. Though not as noteworthy in terms of size as the more famous mountain ranges in our region, the Karoonjhar range stretches approximately 19 kilometers in length and rises to about 305 meters in height. It is primarily composed of granite, likely an extension of India’s ancient Aravalli range, which dates back to the Archean period, making it one of the oldest rock systems in the world.

Rich in resources and serenity. Deforestation and hunting have been harming the ecology of the area and ruining the natural beauty of the Thar Desert. The people of Thar are also under threat, for they depend on its natural resources for survival.

The rate of environmental degradation can be ascertained from figures provided by International Union for Conservation of Nature (IUCN), United Nations Development Program (UNDP) and the ministry of environment. In 1996, the IUCN declared 25 wildlife species on the ‘red list’ of threatened animals. The number has now increased drastically. Similarly, in 2010, the ministry of environment and UNDP declared seven arid zone plants as ‘rare species of which five are native to Tharparkar. There are 154 rare species of plants, 26 species of rare mammals and 400 various types of flowers found in Karoonjhar. A large number of people visit the area, especially during the monsoon season.

The Karoonjhar Mountains are not only geologically significant, but also economically valuable. They are rich in minerals such as marble, limestone, chromite, gypsum, salt and kaolin. Kaolin, used in porcelain tableware and various industries, including paper, paints and cosmetics, highlights the economic importance of these mountains.

The untouched beauty and serene environment of Karoonjhar set it apart. The sloping terrain and natural features, complemented by the area’s rich flora and fauna, make it a sanctuary of peace. The mountains are home to diverse wildlife, including peacocks, which add vibrant color to the landscape. Road to the majestic Karoonjhar hills, standing tall in the distance

Moreover, Karoonjhar is of great economic importance to the people in the surrounding area, thanks to its rich deposits and the abundance of plants with therapeutic properties. The natives utilize various medicinal plants found in the region to treat a wide range of illnesses. Among these are khokhro, gun wel, satawari, jhangli basar (wild onion), shiv jati, uth kanthi, gogaroo and many others.

Cultural and historical significance Karoonjhar is not just a geographical feature, but a cultural landmark. The area is steeped in history, with numerous religious and cultural sites. This area was very prosperous in the past, when the river Hakaro flowed through Saraswati Yamuna and Sutlej and ended in the Thar Desert. It still contains ancient Jain temples, albeit in a dilapidated state. Karoonjhar’s highest peak is called Trott Peak (Tarvat Jo Thalho). It is said that the British soldier Colonel Trott used to sit here and hold court, and so the peak was named Trott’s Peak.

Environmental and economic challenges threaten the beauty and significance of Karoonjhar is threatened by past mining activities. In 1988, a mining company began extracting granite from the mountains, leading to significant environmental damage and waste. The use of dynamite during extraction caused habitat destruction, soil degradation, and pollution, disrupting local ecosystems and traditional ways of life. The local community’s resistance has helped preserve the mountains, but the future remains uncertain. The Karoonjhar Mountains embody thousands of years of civilization, culture and natural beauty. They are home to a diverse array of animals, birds and rare species, including peacocks and deer. The mountains stand as a testament to the rich heritage and potential of Sindh, symbolizing the civilization of local communities and their rituals, culture, customs, traditions, folklore, songs, stories and centuries of religious harmony. Efforts must be made to protect this treasure from further environmental degradation and to recognize its significance in Pakistan’s cultural and natural landscape.

Geographically, the Karoonjhar area stands out from the surrounding desert and is relatively small in extent. These hills are the source of two perennial springs, Anchleshwar and Sardharo, as well as temporary streams like Bhatiani and Gordhro, which flow during the monsoon season. Karoonjhar is not just a mountain range but a whole history embedded in itself. It has thousands of years of civilization, history and culture.

According to estimates by the Geological Survey of Pakistan, conducted between 1977 and 1978, the Karoonjhar Hills hold an astonishing reserve of granite a resource both economically significant and ecologically rare. The survey revealed that the hills contain approximately 15.86 billion tons of granite in total. This includes an estimated 11.81 billion tons of grey granite, 3.81 billion tons of pink granite, and around 240 million tons of adamellite, a fine-grained variety of granite.

These figures highlight not only the immense mineral wealth embedded in Karoonjhar, but also the pressing need for sustainable policies to balance economic potential with environmental and cultural preservation.

Read: The Mighty Moringa: Life-Giving Tree

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Ali Nawaz Rahimoo, based in Umerkot, Sindh is a social development professional. He can be contacted on anrahimoo@gmail.com 

The post Karoonjhar Hills: Timeless Hub of Heritage first appeared on Sindh Courier.

By Ali Nawaz Rahimoo

Today, is the 45-death anniversary of Miskeen Jahan Khoso, one of the legends of Thar. Miskeen Jahan Khan Khoso was a man who dedicated his life to serving the people of Tharparkar. He was born on July 9, 1909, in a Village Sami Veri near Nangarparkar Taluka Head Quarter. His father’s name was Bijar Khan Khoso. He joined the government job in police department which, he inherited from his father and grandfather. Not tolerating the exploitation of poor, peasants and marginalized in hands of landlords and Patels, rock-hard young yet a passionate Jahan Khan changed his mind other way, he resigned from the police job in 1937.

He dedicated rest of his life in serving the humanity, in this way he spent 43 years in rendering a noble work. Not tolerating the exploitation of poor, peasants and marginalized in hands of landlords and Patels, rock-hard young yet a passionate Jahan Khan changed his mind other way, Many times, cases were registered against him to intimidate and punish. He was convicted and jailed for two years under a notorious goonda act.  Carrying stakes of newspapers, with trademark cape on head and an iron   wrapped baton in the hand, he either   walked on foot or travelled through   camels, horses and khekhras (GMC trucks 6×6) thousands of miles in his life.  He would remain away from family and village for months.  He never ever favored nepotism, he equally fought against his brothers while came to know they were illegally occupying the land of poor Kolhi farmers. As usual, he stood with poor farmers and lodged FIR against his own brothers. Miskeen always identified himself as a humble and down-to-earth character. He was known as the social worker of Thar by the poor people of Nagarparkar for his relentless efforts to help them in their times of need. Miskeen’s dedication to his people knew no bounds. He would associate with the Kolhis, Meghwar and Bheels, making them feel at ease, even though he came from an affluent family. He was not just a social worker or philanthropist; he was a true friend to the poor people of Tharparkar. He raised his voice against all forms of oppression and cruelty inflicted upon these communities by local waderas and feudal lords. Miskeen fought against these powerful and influential people through the power of the pen and the spoken word. His unwavering dedication to his people often landed him in trouble. He was imprisoned and jailed for raising his voice against the injustices suffered by the poor people of Tharparkar. Despite facing numerous FIRs and cases, Miskeen never gave up on his cause. He would return to his people after his release from jail, listen to their issues, and take them to the courts and offices in Mirpurkhas to get justice for them.

He was nominated for an international award in recognition of his services to the poor, marginalized, and oppressed communities in America. However, due to financial constraints, his son was unable to attend the ceremony. Miskeen did not undertake these social services for any personal gain or consideration. He did everything voluntarily out of his love and concern for his people. That is why he is also known as the Edhi of Thar, named after the late Abdul Sattar Edhi, a legendary Pakistani philanthropist who dedicated his life to serving the underprivileged. Miskeen’s efforts continue to be remembered and appreciated by the people of Tharparkar even after his death. He did great service without having or   getting resources from others. He was a true humanistic and poor-friendly and did not believe in conversion of religion.  Today, many Non-Government organizations and philanthropists are praised for helping the poor in Thar, but it’s important to remember that Miskeen served the needy purely out of humanitarian concern, without seeking recognition. It is encouraging to see that Miskeen’s legacy lives on in Tharparkar. Many people, such as Mama Vishan Thari, have taken up the mantle of continuing Miskeen’s work in their own way. Mama Vishan Thari, also known as the Edhi of Thar, is a resident of Mithi city. For over a decade, he has run a blood bank near the civil hospital Mithi, providing free blood to those in need and saving hundreds of lives. He does not categorize based on religion, caste, or creed, believing that everyone is equal and deserves help regardless of their background.

Miskeen passed away on 23rd July 1980, leaving behind a remarkable legacy in Tharparkar. Majestic and resilient like Karoonjhar itself, his life story is far too vast to be captured in a few words.

Read: The Blind Voice of Tharparkar

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Ali Nawaz Rahimoo, based in Umerkot, Sindh is a social development professional. He can be contacted on anrahimoo@gmail.com 

The post Miskeen Jahan Khoso: Icon of Compassion first appeared on Sindh Courier.

• Despite its natural and cultural importance, Karoonjhar faces serious threats.
• There is an urgent need to declare Karoonjhar Hills as a protected national heritage site

By Ali Nawaz Rahimoo

Tharparkar, often seen as a land of dust and drought, holds within its heart a rare gem the Karoonjhar Hills. These ancient granite formations, located in the Nagarparkar region near the India-Pakistan border, tell stories of history, spirituality, and natural splendor. While the hills remain dry and rugged for most of the year, their true beauty is unveiled after the monsoon rains, when Karoonjhar transforms into a stunning green paradise one of the most mesmerizing natural wonders of Sindh.

The Monsoon Miracle: From Dry to Divine

As the monsoon clouds approach Tharparkar in June and July, anticipation fills the air. For months, the land has waited patiently. Then, with the arrival of the first showers, Karoonjhar breathes again. The lifeless, stony slopes are suddenly covered in greenery. Wild grasses, desert flowers, and medicinal herbs sprout from the cracks in the rocks. Waterfalls form in the hills, flowing into small seasonal streams and ponds (locally known as dhandhs), inviting locals, livestock, and wildlife to rejoice. Children bathe in the natural streams, women collect fresh herbs, and men bring cattle to graze on the hills’ new grass cover. It’s a short season, but one that revives life across the region.

A Cultural and Spiritual Landscape

Karoonjhar is more than just a geographical formation—it is a sacred and cultural symbol of Tharparkar. The hills are dotted with centuries-old Jain temples, ancient step-wells, and shrines of Sufi saints, like the shrine of Rooplo Kolhi, a local hero who resisted British colonization.  During the rainy season, pilgrims and tourists flock to these historical sites. Local Hindus visit the Bhodesar temples, a symbol of Nagarparkar ancient Jain heritage, while Muslims pay respects at spiritual sites built into the hillsides. The harmony of diverse cultures and faiths, coexisting peacefully in the hills, adds a unique spiritual flavor to the scenic beauty. In recent years, Karoonjhar has gained attention as an eco-tourism destination. After rain, the area becomes a hotspot for nature lovers, hikers, photographers, and spiritual travelers. Visitors are drawn to the region’s untouched beauty, peaceful environment, and historical richness. What makes Karoonjhar ideal for eco-tourism is its natural simplicity. There are no commercial hotels, no loud traffic, and no artificial lights only local homestays, traditional food, and the serene sounds of birds and wind passing through the hills.

To preserve this beauty, locals and visitors are encouraged to follow eco-friendly practices:

• Avoid littering
• Protect plant and animal life
• Respect local traditions
• Support community-led tourism

If managed properly, Karoonjhar can become a model for sustainable tourism in Pakistan, providing income for local communities without harming the environment.

Despite its natural and cultural importance, Karoonjhar faces serious threats. Illegal granite mining, environmental degradation, and lack of regulation continue to endanger its fragile ecosystem. Activists, local journalists, and civil society have raised concerns about the long-term damage this could cause.

There is an urgent need to declare Karoonjhar Hills as a protected national heritage site. Conservation policies, strict regulation on mining, and investment in eco-tourism infrastructure (such as eco-lodges, guided trails, and waste management) are essential to safeguard this natural treasure. After the rain, the Karoonjhar Hills represent more than beauty; they symbolize life, renewal, and hope in the middle of the desert. They remind us that even the harshest landscapes can bloom with the right touch of nature and care. As we celebrate this transformation each year, we must also commit to preserving it for the future. Whether you are a tourist seeking peace, a historian exploring ancient cultures, or an environmentalist drawn to natural beauty, Karoonjhar Hills after rain offer a one-of-a-kind experience. Tharparkar’s green miracle is waiting quiet, sacred, and alive once again.

Read: Organic Agriculture in Thar Desert

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Ali Nawaz Rahimoo, based in Umerkot, Sindh is a social development professional. He can be contacted on anrahimoo@gmail.com 

The post A Season of Life, Beauty, and Revival first appeared on Sindh Courier.

• During the caretaker government, a proposal was initiated to launch the Granite Excavation Project at Nagarparkar.

Karachi, Sindh

After thorough discussion and consideration, the Sindh cabinet has designated the Khasar area of Karoonjhar Mountain as the granite mining area, subject to clearance from the Forest & Wildlife Department. It further decided to protect the entire Karoonjhar as cultural and heritage sites, forests, and a wildlife sanctuary/Ramsar Site.

The meeting was held under the chairmanship of Sindh Chief Minister Syed Murad Ali Shah here at CM House on Thursday July 11, 2024, an official press release said.

The cabinet meeting was attended by provincial ministers, advisors, chief secretary Asif Hyder Shah and other concerned officers.

The cabinet was informed that during the caretaker government, a proposal was initiated to launch the Granite Excavation Project at Nagarparkar.

According to the Geological Survey of Pakistan’s 2015 report, there are around 14 billion metric tons of Granite in Nagarparkar spread over 11 different locations. However, the Mines & Mineral department mentioned that the Sindh High Court, on October 16, 2023, banned excavation in the Nagarparkar area due to the presence of cultural/heritage sites, forest, and a wildlife sanctuary/Ramsar Site. The Sindh government has filed an appeal in the Supreme Court, which ordered that any government policy for mining in Karoonjhar hills should consider the competing interests of wildlife/forest, environment, and heritage.

As a result, the Cabinet committee identified the Khasar Area, located 25 km away from Nagarparkar, where the potential for granite excavation indicated an area of 3.6 sq. km, as per the GSP Report 2015. The committee found that the Khasar Area has no overlapping with forest areas. Subsequently, the cabinet approved Khasar as Granite mining in the area subject to the clearance of Forest & Wildlife.

Read: Save Karoonjhar Hills: Preserving the Legacy of Sindh

Grant for PAF: On the recommendation of the health department the Sindh cabinet approved a Rs.3.84 billion grant-in-aid Patients’ Aid Foundation (PAF), for the Procurement of Medical Equipment and supply of utilities for a new 12-storied 532-bedded medical complex including a dedicated floor for cardiology and six-storied 60-bedded government officers’ ward at Jinnah Postgraduate Medical Centre (JPMC), Karachi.

The amount would be released in two instalments, Rs2.13 billion in 2024-25 and Rs1.71 million in 2025-26.

Swift registration of Vehicles: The cabinet approved the Amendment in the Provincial Motor Vehicle Ordinance (PMVO) 1965 to ensure swift registration of vehicles, enhance public safety by preventing the misuse of unregistered vehicles for illegal activities. On top of it to improve revenue collection.

The salient features of the amendments are as follows:

• Driving unregistered vehicles in Sindh will be prohibited.
• All local or imported vehicles must be registered before being allowed on the roads.
• Registration be completed at registration counters or points within manufacturing units and ports.
• Dealers and showroom owners are prohibited from selling unregistered vehicles.
• Responsibility for registration irregularities placed on dealers and showroom owners.

Peoples Houses’ exclusion cases: The cabinet was told that a certain number of affectees whose houses were collapsed/damaged during the floods were excluded during the joint survey. Since the validation was the purpose, therefore inclusion was not encouraged. The CM said that there were 15000 cases of inclusion lying with SPHF.

The CM with the consent of the cabinet directed the CEO SPHF to start considering the cases excluded earlier.

The Sindh cabinet decided to train 20,000 masons so that they could construct climate resilient houses. The training would cost around Rs140 million.

The cabinet was told that there were 111,000 individuals identified as persons with disabilities (PWD) who lost their homes in the recent floods. The cabinet decided to construct ramps for accessibility in their house.

Additionally, it was decided that an additional Rs.50,000 would be given to the PWDs to help them meet the construction requirements of their houses.

The CM decided that people with houses on government land near the flood-affected areas would be given land titles.

Construction of two bridges: The Irrigation Department informed the cabinet that during the 2022 floods, Manchar Lake at Sehwan experienced a significant disaster. The lake, which collects water from an area of 37000 square miles encompassing the Nari-Bolan basin, Mari-Bugti Hills, and the Kirthar Ranges, received a massive influx of flash floods.

During the floods, the floodwaters followed the FP Bund route as surface runoff through the MNV Drain and reached Manchar Lake before flowing into the Indus River. However, due to the limited capacity of Manchar Lake, two relief cuts were created at RD 14 and RD 52 to release water from the lake into the Indus River. These relief cuts were made along natural waterways, including the Aral Wah and Danistar Canal. However, these waterways are intersected by the Indus Highway, causing blockages to the passage of floodwater from Manchar Lake to the Indus River.

Aral Wah Bridge: Regarding the Aral Wah Bridge, the existing Aral Head Regulator is situated at MC RD 0+000 at Aral Wah with a discharge capacity of 10,500 cusecs, consisting of three gates. However, during the recent 2022 floods, it was evident that the existing capacity of the Manchar Lake outflow channel was insufficient to release the floodwater. Consequently, after a thorough investigation and survey, the construction of a new regulator at RD 2+300 with a design discharge capacity of 52,500 cusecs was proposed. The new regulator is equipped with 14 gates.

Due to the capacity enhancement activities at Aral Head Wah and its Head Regulator, the existing bridge, designed based on old parameters, is hindering the passage of the increased discharge of 52,500 cusecs. Therefore, the construction of a new bridge at the Indus Highway, built according to updated parameters, is necessary.

Bridge at Sherbazi: This location also lies on the natural waterway connecting Manchar Lake with Indus. In floods-2022, when the relief-cut RD-52 was provided to evacuate Manchar Lake, the NHA road caused hindrance.

It was proposed to construct a Road Bridge at this location to safely pass flood water from Manchar Lake to River Indus in case of situations like flood 2022. The bridge is to be reconstructed with a designed length of around 100 meters.

The cabinet approved the proposal along with Rs2.31 billion.

IBA Ghotki Campus: The cabinet was told that Sukkur IBA approved establishing its new Ghotki campus in August 2023.

The Sukkur IBA University has requested approval of a Special grant of Rs. 450 million for the establishment of the Ghotki campus. Rs. 150 million as one-time seed money, Rs. 250 million as annual recurring grants in aid starting from 2024-2025 and onwards. And Rs. 50 million as an Endowment Fund Grant starting from CFY 2024-2025 and onwards. The cabinet approved the grant.

Export of Sugar: The agriculture dept told the cabinet that the federal govt (Ministry of Industries and Production) has informed that the Economic Coordination Committee (ECC) of the Cabinet, has allowed the export of 150,000 metric tons of sugar as per specified terms and conditions.

The Export quota has been allocated to each province as 64 per cent to Punjab, 30pc to Sindh, and 6 per cent to Khyber Pakhtunkhwa (KPK).

Sindh has been allocated a quota of 45,000 metric tons (30 per cent of 150,000 metric tons).

The cabinet after thorough discussion decided that the allocation of an equal share of export of sugar – 1,451.612 M. Tons to each of the 31 operational sugar mills as proposed by Cane Commissioner Sindh.

SMBBMC Lyari: The Health dept to the cabinet that Shaheed Mohtarma Benazir Bhutto Medical College (SMBBMC) Lyari, Karachi needed permission for induction of Teaching Faculty in Basic & Clinical Sciences and other staff purely on a contract basis in the College to avoid de-recognition of the college.

The SMBBMC Lyari need 166 staff members, including 14 professors, 34 associate professors, 40 assistant professors, 25 senior registrars, and others. The cabinet approved the request.

Master Plan of Rani Bagh Hyderabad: The Local Government Department said that it was planning to implement the “Rehabilitation Project of Rani Bagh” in Hyderabad under the Public Private Partnership mode.

The cabinet approved the Master Plan of the Rani Bagh and sent it to the PPP Policy Board for the development of Rani Bagh on PPP mode.

Sindh Medico legal Advisory Board: The Sindh Medico legal Act, 2023 was promulgated by the Provincial Assembly on 26th July, 2023 to provide for the regulation of the medico legal system including administration, and all medico legal examinations and postmortems conducted in the Province of Sindh.

The seven-member board would function under the Secretary Health, DG Forensic Science Lab, two AIGs- Operation and Investigation, Prosecutor General, Dr. Shahid Iqbal Assistant Police Surgeon GMMMCH Sukkur and Dr. Tasneem Akhjtar of JPMC.

Infant & Young Child Nutrition Board: The Sindh Protection and Promotion of Breast Feeding and Young Child Nutrition Act, 2023 was promulgated by the Provincial Assembly on 13th July 2023 to protect breast-feeding and nutrition for infants and young children. The cabinet approved its 23-member board under Minister Health.

The provincial cabinet approved the name of Anwar Ahmad Pathan, Director Training, Agriculture Extension Sindh as a member of the Pakistan Tobacco Board.

Sindh cabinet extended the contract of the CEO of Sindh Transmission and Dispatch Company Mr Saleem Shaikh for another three years.

The cabinet appointed Ali Hassan Rajpar, Joint Director Labour as Labour Welfare Commissioner. (PR)

Read: World organizations’ help sought to save Karoonjhar Mountain

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The post Karoonjhar Mountain: Sindh Cabinet designates an area for granite mining first appeared on Sindh Courier.

Nagarparkar, Tharparkar, Sindh

Year 2021

On the one side of the rugged faded nature all around, there is Karoonjhar mountain range, made of granite rocks. In the vast stretch of wilderness in between, there are small white painted mud houses with hay thatched roof on which peacocks sit screaming; It has been evening for a while, still there is a sweet honey like hue of twilight pervading in the nature. In front of the house in the muddy floor of the yard, a neem tree, with lower part of the trunk, is surrounded by mud wall on all four sides. In this time, a cold breeze blows from across the mountain streams. Budhdha baba every day at this time sits under the neem tree and talks to his brother on video call. Budha Baba’s brother lives in Jaisalmer.

Sanghamitra looked at it once and covered his head and face with her veil and left the house. Today is Maha Shivratri, her mother along with their neighbor women has gone to perform puja at Bholenath temple on that hill; her father is not at home for the last three days; in the middle of every month father goes somewhere for three-four days keeping his employees in charge of the shop, then comes back again. Since Mithila’s departure, no one in this house speaks openly in front of her. Her parents have changed somehow these days. Since the disappearance of Mithila, her mother has increased the ritualistic jargon of puja, she now observes Vrat about three days a week, then breaks Vrat by going to the temple with her neighbors in the evening. Now at home no one talks to anyone unless necessary, but even though everyone has changed, Sanghamitra has not. If everyone changes, then their true existence cannot be retained. Thinking the words in mind, she walks towards the market. There is no attempt of development by the government here, the road to the market is through the desert all around, but there is no paved road in that sense. Peacock’s screams are coming from all sides. There are so many neem trees around this area; peacocks are sitting on these trees. Ahead there is Raja’s house, one of the few Muslim houses in this predominantly Hindu area. As she passed by Raja’s house, she saw a deep well (idara) in front; someone is sitting on the couch of an ancient temple by the side of this Idara. It is dark all around, so one who is sitting there is not clearly visible. Seeing Sanghamitra coming, the man stood up, came forward and walks towards the back of the temple with her. There is no one here, the surroundings are silent, only the call of the peacock can be heard. It was quite dark behind the temple now. Sanghamitra said, “Sarmad, it is not safe for me to stay here with you, hurry up.”

Sarmad took out a small thing wrapped in paper from his pocket and handed it to Sanghamitra and said, “Hope you have watched the video well?” Sanghamitra nodded in agreement and said “Yes I watched. But did you come just to deliver it, or do you have other plan?”

Sarmad said, “What would you do knowing that? Complete the task that is given to you first.” Sanghamitra walked out of the back of the temple in a hurry with the bag on her shoulder; it was very difficult for her to walk on the rocky path, but she had to endure this difficulty to reach the destination. Kerosene lights are burning in small mud huts far; in this region electricity was cut off for ten to eleven hours a day at a stretch; today is Shivratri. When Mithila was there, Maa used to spend the whole night in the temple on Shivratri, but nowadays Maa has changed. She doesn’t spend long anywhere without her.

It won’t be possible to stay out for long; she walked very quickly towards Nagarparkar market. When she was close to market then the electricity connection re-established, and the market in the distance sparkled; she entered the market scanning all around. Market shops are illuminated. She quickly walked through the alley and reached a dark place; there in the darkness she started knocking at the door; after knocking several times, a middle aged lady opened the door and said with a smile, “Hey Sanghamitra, come, come inside.” When Sanghamitra entered the house, the woman hugged her and said, “I really can’t wait for it anymore; I will be truly carefree if the nikah is done soon.” Sanghamitra said, “Ammi, I have already become one of your family by my heart and soul, I myself also do not like to come here hiding myself anymore like this.”

The lady wiped her tears and said, “The coming day of jumma (Friday), everything is being arranged.”

“You know, my daughter, in our religion, when both husband and wife follow the Sunnah of Rasool (Prophet, PBUH) and his Companions, peace, joy and happiness will flow in their lives.”

Sanghamitra’s eyes twinkled. She insisted, “I myself am fully prepared mentally to accept Islam.” Hearing this, the lady raised her hands and said, “May Allah Ta’ala (Allah, The Great) grant taowfik (endurance) to all the husbands and wives of the Muslim Ummah to live according to the Qur’an and Sunnah. Amen.”

Sanghamitra also joined her hands and said Amen, and asked, “Ammi, where is Ahmed?”

The lady smiled and said, “He is there where you have met so far.”

The house is surrounded by a high earthen wall, a large courtyard, on one side of the courtyard; there are small houses made of bricks and mud, with thatched roofs. From inside of these rooms, electric light falls on the outer courtyard. Sanghamitra knows where she has to go. She quickly walked into a room and saw Ahmed is working on the couch with his laptop. Seeing Sanghamitra entering the room, he quickly got up and went to the door and closed it, then the two embraced.

Ahmed says in a choked voice, “Sanghamitra, this moment is like jannat (Heaven) for me. Just five more days, then on the day of Jumma we will be united.”

At that moment the bell rang in the market temple of Nagarparkar. Shivratri puja started in the evening. Sanghamitra saw Ahmed’s mobile phone next to his laptop. She said, “Today mother has gone to the temple to offer shivratri puja, I left budhdha baba alone and came running to meet you; my tongue is getting dry, will you bring some water?”

Ahmed held both sides of Sanghamitra’s cheeks with both hands, looked into his eyes and said, “This thirst won’t quench with water alone, I am thirsty for almost eleven days now; you have to quench my thirst before leaving!”

Ahmed replied while quenching his thirst, “My aunt’s sons have come as refugees from Raqqa, Syria. They have been invited tonight.”

Saying this, Ahmed left the room. Ammi’s kitchen is far away from this room; there is a huge earthen pitcher; it will take four to five minutes for Ahmed to fetch water from it. At this time Abbu stays in the Masjid and Ammi never come to this side when Sanghamitra comes to this house. Sanghamitra kept her eyes on the window and saw Ahmed walking towards the washroom. Very little time in hand, she quickly picked up the mobile phone from the side of the laptop, opened it, stuffed the device given by Sarmad into it, closed the mobile and put it back in its original place. The task was not very easy, but after Sarmad sent her a video on WhatsApp, she completed the task very easily. This house has fast internet connection throughout the day. Even if the electricity goes out, fans and laptops can always be run in Ahmed’s room. After finishing the task, she gasped and looked at the laptop to see a web page open, which had written about the suicide bombers, Sanghamitra started to go through the web page; suddenly she heard Ahmed’s voice, she stood up. Ahmed came and put a glass of water in Sanghamitra’s hand and shut the door and turned off the light in the room. A nice aroma of pulao and gosht (Rice and Meat) cooking are coming in the room.

Ahmed said while untying the pajama rope, “Mahemans (Guests) are coming in a while, hurry up.” Sanghamitra asked keeping the laptop aside and lied on the bed taking off her pajama, “Guests? So late at night?”

Ahmed replied while quenching his thirst, “My aunt’s sons have come as refugees from Raqqa, Syria. They have been invited tonight.”

The cot is making creaking noise on the floor, when they heard the knocking on the outer door. Ahmed got up quickly, gasping and said, “Sanghamitra, today you leave; only five more days left to nikah; it is better that we don’t meet before.” Ahmed left out of the room refastening his pajama; Sanghamitra stood in front of the window; she saw, when Ahmed opened the door, fifteen people entered the house, and their faces are fully covered with black cloth. Sanghamitra took a picture of the website still open on Ahmed’s laptop with her mobile phone and quickly stood by the door again. When Ahmed took the fifteen people to the living room on the west side of their house, Sanghamitra quickly left the house. Now the shops in Nagarparkar bazaar tend to close after sunset. All except a few shops are closed; Sanghamitra walks out of the dark lane and crosses the road towards her home. Shivratri puja is going on in the market temple; the dark desert starts after crossing the market. Walking through such a dark and rough path reminds her of Mithila. These days, the mind has also become very strong, tears don’t usually come to eyes, but while walking on this dark path, tears came to her eyes today. From Dadaji’s she hears about Lakshmibai, the queen of Jhansi, who fought with the British to protect her kingdom. Today she feels herself like Lakshmibai; she has almost sacrificed her life to save the dignity of women of her community; she doesn’t feel at all doing all this with Ahmed. But she considers all this as a part of the war against the enemy. She is just fighting like a soldier. While thinking all these, she was passing by the Jain temple, when Sarmad came from the side and stood beside her. Being conscious of Sarmad, Sanghamitra got surprised and said, “You are still here!”

Sarmad said, “Fifteen Islamic State militants went to Ahmed’s house for dinner. There is a secret meeting there today. After you came out, two more people went there; it is not clear who they are. Did you understand something?”

Sanghamitra’s blood get boiled up, as she suspected; it might be about to happen. She said, “Before I left, Ahmed was looking at a site regarding suicide bombing on his laptop; I think they are going to attack by sending a suicide bomber somewhere. I have taken a picture of the site; I am sending you on WhatsApp.”

Fifteen Islamic State militants went to Ahmed’s house for dinner. There is a secret meeting there today.

Sanghamitra sent the picture of that website on WhatsApp and deleted all the messages to herself and said, “It is done, now I have to return home, mother may have come.”

Sarmad said, “On the way back from the temple to the village, there is a big peepal tree; someone killed a herdsman and hanged him; the Nagarparkar police has now closed that road. Chachi (Aunt) will not be able to return before tomorrow morning. You go home, I am accompanying you to some distance.”

Sarmad and Sanghamitra are moving ahead; the light of Hindustan from beyond the barbed wire of the border falling on the sands of Thar of this side; they are moving ahead; the trilling of crickets is emerging from the bushes nearby. (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, Part-XIII , Part-XIV , Part-XV , Part-XVI, Part-XVII, Part-XVIII , Part-XIX, Part-XX

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Debasree Chakraborti is a renowned novel writer of Bengali language. Based in Kolkata, West Bengal, India, she has done Master’s in Modern History from the Kolkata University, and authored some thirty books, mostly the novels, with historical perspective and themes. Her most recent novel is ‘Maharaja Dahir’ that covers the history of Sindh from 662, the year of first attack on Sindh by the Arab armies till date.

Rajesh Giri, born in Kolkata, had his early schooling from Kolkata and then from Medinipur—a village in Bengal. He graduated from Calcutta University with Physics and Maths and Master’s from Burdwan University in 2016. Now he is associated with Adhdhyaan educational institution teaching Physics. History enthusiastic Rajesh Giri is particularly interested in the ancient civilization of India and other regions like Egypt, Mesopotamia, and North America. He loves traveling.

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Zaffar Junejo

Whenever I encounter individuals who have shaped their surroundings through a simple effort, two books immediately come to my mind. Interestingly, both books share the title ‘The Power of One.’ One is a novel authored by Bryce Courtenay, published in 1989. It is set in South Africa and depicts the decades of the 1930s and 1940s, where an English boy shapes his own destiny. The other book, also titled ‘The Power of One,’ with the subtitle ‘Authentic Leadership in Turbulent Times,’ is a non-fiction work written by Dr. Shariff Abdullah and published in 1998. This book supports societal change, citing numerous examples of individuals who took small steps or made spontaneous decisions that left their footprints on well-traveled paths. The author mentions figures such as Mahatma Gandhi, Mother Teresa, and the tank man of Tiananmen Square, who halted advancing tanks and became an iconic symbol.

The present story also shares a similar title, but its subtitle focuses on the story of Asha. As you read further, you will see that it is neither a work of fiction nor a profile of towering personalities like Gandhi. It is also not a tale of a brave action like the tank man of China. These historical characters, portrayed by Sharif Abdullah, demonstrate how their actions shaped history. Instead, this is the story of a Parkari girl named Asha. Simply put, it is a tale of dedication and determination. However, before delving into the details, it is important to clarify that each segment of the population in the Thar Desert, including the Bheel, Meghwar, and Kolhi communities, has its own limitations and spaces in which they socially interact or advance to new avenues.

Encouragingly, the story of Asha doesn’t need an old opening phrase like ‘once upon a time.’ On the contrary it could be told with words like, ‘in recent times.’ Thus, I start her story with an expression of a similar meaning. Here it goes: In present times, a girl named Asha lives in small village Sadhuras that nestled near hills of Karoonjhar, Nagarparkar. From a young age, she knew she was different. She constantly found herself battling against poverty and ignorance, but she always pushed her limits, left her comfort zone, and set new standards in leadership. Asha’s struggle began with educating girls from neighboring villages. I had the opportunity to meet her in her village, where she told me that despite her own academic struggles, she had an unwavering determination to educate the girls in the surrounding area. With a strong mindset, she opened a school in a deserted government building adjacent to her village. Afterwards, she visited hamlets (called Dhanis in Parkari and Dhatki languages) and encouraged young girls to join the school. Through word of mouth, her school gained popularity, and soon girls started coming in, all eager to learn. When I asked about the initial challenges she faced, she mentioned problems with furniture and notebooks. However, she learned that primary classes could even be started under a tree, and a piece of land could serve as a blackboard and twig could become a chalk to draw letter on a ground. She confidently stated that she never avoided problems; instead, she solved them through alternative means. She cheerfully shared that the school started with forty students and now number classes as well as students is expanding.

Asha’s struggle gained recognition, and she became a beacon of hope for others who felt trapped in their own struggles

One striking feature of her struggle is volunteerism. She emphasized that her school was free, and none of the students were charged. She paused for a moment and continued, saying that perhaps her altruistic nature or philanthropic attitude compelled her to serve as a volunteer. The school was started in the middle of 2003. Like all change-makers, Asha faced doubts about how a young girl could continue as a volunteer, but amidst the darkness, a flicker of hope emerged. One day, she saw two people coming to her school. She vaguely recalled that it was year 2004, and the visitors were Melle Brinkman from the Netherlands and Dominic Stephan from the Participatory Village Development Program (PVDP). Melle Brinkman conversed with the help of an interpreter. She still remembers that Melle was pleasantly surprised to learn that it was a fully volunteer effort—neither teacher was getting a salary, nor students were teacher’s relatives. He was also excited to know that the school was one year old. Their visit concluded on a happy note. She thought it as ordinary visit of tourists who came to see Kabso and Nagarparkar, and dropped in the school, just to satisfy their curiosity. She forgot it.

One striking feature of her struggle is volunteerism. Her school was free, and none of the students were charged

One day, Asha noticed a jeep stopping adjacent to her school. Initially, she ignored it, expecting another visitor who like others would be astonished by her volunteerism, traditional dress, and the scenic beauty of the Karoonjhar hills. But to her surprise, Dominic Stephan entered her classroom. He told her that Melle had created a foundation called the Blackboard Foundation in the Netherlands and intended to support her school by providing teachers’ salaries. Asha didn’t have a bank account or any other mechanism to receive funds, so it was resolved that the funds would be channeled through the PVDP’s account. When I inquired how this happened, Dominic Stephan explained that Melle came to Thar as an intern from the Netherlands and started the Blackboard Foundation in 2004 after seeing an inspiring initiative of Asha. He added that Melle and his friends, being students, started to work in bars, gather their tips to raise funds for supporting Asha’s initiative. He added, over the time, the Blackboard Foundation raised enough funds to support ten schools, provide salaries for ten teachers and ten helpers, and roughly supported four hundred and fifty children. The foundation also trained teachers, renovated schools, and provided uniforms and slates. The Blackboard Foundation continued its support until 2009, after which a German-based charity named Kindernothilfe took over.

Most satisfying aspect of her struggle is smiling, happy faces, and contented lives of her graduated girls, most of them now Teachers, Nurses, Lady Health Visitors and NGO workers

As time went on, Asha’s struggle gained recognition, and she became a beacon of hope for others who felt trapped in their own struggles. She used her platform to raise awareness about learning differences and the power of perseverance. Despite her vulnerability, through authenticity, she showed others that it was possible to overcome obstacles and forge their own paths. Asha’s struggle became an example of growth and resilience. Apart from educating young Parkari girls, she taught them that the most profound learning often emerges from the depths of personal struggle. And so, Asha’s journey continues, and serves a testament to the indomitable spirit of the human soul. Her story reminds that within every struggle lies the potential for triumph, and that the most profound transformations often arise from the darkest corners of our lives.

Last week, when she came to Mirpurkahs, I had the chance to meet her and ask a single question about the most satisfying aspect of her struggle. She instantly responded, “Smiling, happy faces, and contented lives of my graduated girls, most of them now are teachers, nurses, and Lady Health Visitors and NGO workers.” Her response encouraged me, and I enquired about the contribution of Melle and his foundation, I noticed a wave of joy and happiness rinse over her face. She gratefully expressed, “Melle, his family, and friends are wonderful people who helped me realize my dream.” She happily shared that last year Melle came with his wife Mirijke and their children to meet her. She described them as noble souls and wished them blessings, saying, “God bless them, may they always be as happy and fortunate as they are good. Ameen.”

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Dr. Zaffar Junejo is a Development Professional and a Research Scholar, having earned Doctorate from the Department of History University of Malaya, Malaysia. Mr. Junejo apart from scholarly contribution also writes for popular media. He could be accessed at: Email junejozi@gmail.com, Cell/WhatsApp +92 334 045 5333 Skype Zaffar.Junejo Facebook facebook.com/zaffar.junejo

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Sindh Courier

Karachi, Sindh

The Jain delegation, who visited Punjab and Sindh earlier this month, offered assistance to the concerned provincial authorities of Sindh for preservation and maintenance of Jain heritage.

The 2-member delegation consisting of Secretary General Jain Heritage Foundation, Delhi, India, Mr. Aishwani Jain and an expert of Jain heritage from Mumbai India Mr. Vimal Shah, had visited Sindh earlier in the month of June.

The Jain heritage delegation experts along with the focal person, Ms. Zahida Quadri (Assistant Director) and site In-charge Mr. Keelash Kumar visited the Jain heritage temples of Nagarparker, the antiquities department stated in a Facebook post about two weeks after the visit of delegation.

The delegation offered to assist the department in the conservation of the Jain temples especially in conserving Fresco, architecture and maintenance of Jain heritage in Sindh, and also helping in research and reading Jain inscriptions and understanding the history of the region.

The delegation was interested in the promotion of religious tourism between two countries.

Delegation explained how two communities – Sindhi and Jains can collaborate for promotion, preservation and conservation of Jain heritage in Sindh, and build bridges between two countries

During their meeting with the Secretary Culture Tourism Antiquities and Archives Department government of Sindh, Abdul Aleem Lashari and the Director General Manzoor Ahmed Kanasro, they expressed the interest to open doors for the Jain community not only reside in India but also for those living in the other parts of the world to come to Pakistan and visit their religious places. Abdul Aleem Lashari appreciated the idea of promoting religious tourism in Sindh.

Mr. Ashwani Jain and Mr. Vimal Shah shared desire to form a Chair or a committee of Jain religion separately in Pakistan which can assist the government bodies in Jain heritage preservation. They emphasized that Jain is a separate community and religion like Hinduism, Buddhism and others. They requested the authorities that their religious identity must be treated like other minorities.

During their meeting with the cultural heritage authorities they explained how two communities Sindhi and Jains can collaborate in future for promotion, preservation and conservation of Jain heritage in Sindh, and build bridges between two countries with the help of culture and heritage.

The Special Assistant to Chief Minister for archives, Tariq Hassan also attended the guests along with the Director Abdul Fatah Shaikh and Ms. Zahida Quadri. He encouraged to build ties between two countries and express his interest in supporting the same.

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Karachi, Sindh  

Sindh government’s Land Reservation Committee approved on Friday April 7, 2023 the allocation of land for Sukkur-Hyderabad Motorway, Cambridge School in Tharparkar, Minority’s Affairs Department’s schemes in Tharparkar and some other projects.

The approval was given in a meeting of the Land Reservation Committee held at the Sindh Secretariat under the chairmanship of Sindh Chief Secretary Dr. Muhammad Sohail Rajput.

The Land Reservation Committee approved the reservation of government land for the projects of public purposes including the Hyderabad Sukkur Motorway, 103 acres of land for the M-6 Motorway in Jamshoro, 48 acres for the M-6 project in Hyderabad and Matiari.

It also approved to reserve 5 acres of land for the construction of Cambridge School in Tharparkar, 265 acres of land for the investment department for the future expansion of the Economic Zone in Dhabeji, 12 acres of land for the Minority Affairs Department surrounding Churrio Temple in Nangar Parkar.

Chief Secretary Sindh directed all the departments to complete all the projects on time. He said that after acquiring the land, all the departments should start their projects and they should be completed on time.

Senior Member Board of Revenue Baqaullah Unner, Secretary University and Board Mureed Ahmed Rahimoon, Secretary Investment and others participated in the meeting. The respective Commissioners including Commissioner Hyderabad and Commissioner Sukkur and deputy Commissioner participated in the meeting through video link. (PR)

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Zulfiqar Ali Kalhoro

The landscape of Nagarparkar, the south-eastern region of Sindh, is dotted with memorial stones – many of which are also Sati and hero stones. These stones are objects of veneration for the Hindu community living in the area. Memorial stones belong to the Sodha and other clans of the Rajputs. The Sodha once ruled over Nagarparkar.

The memorial stones are erected for men who either died in battles or met with unnatural deaths and for women as Satis who immolated themselves either on the funeral pyre of their husbands or on hearing the news of their husbands’ deaths in battle. The cult of Sati- and hero-worship is prevalent in Nagarparkar even today.

Locally, these memorial stones are called Pariyo, Khambi, Chucho, Dagalo, Theso, Lohrti, Khatri and Jaryo. The local community uses Pariyo only for the memorial stone of Jhujhars (headless heroes) who died heroically – such as defending a village against raiders, cattle against cattle-lifters or protecting the honour of women or someone who died on the battlefield. Such stones have come to be called hero-stones by scholars. Local people call these hero-stones “Jhujhar Ja Pariya”. Sati-tones are called “Sati ji Khambi” or “Sati ni Khambi” in Nagarparkar. A “Khatri” (memorial) is erected to honor those who died an accidental death, or were murdered – or for priests or heads of villages. Such stones are located at Khanpur near Nagarparkar town.

The memorial stones invariably face east and are divided into two sections; the upper featuring a carved motif and the lower bearing a brief inscription. Mostly, the memorial stones in Nagarparkar have the sun and the moon carved on their upper sections. The sun is carved with distinct rays, and occasionally has a human face, while the moon may be represented either full or crescent-shaped and recumbent. A sun with a human face is depicted on one of the hero-stones located at Khanpur near Nagarparkar town. The interpretation of these carvings, according to the locals, is that as long as the sun and moon remain, these people will be remembered – thus symbolizing eternity.

One also comes across hero-stones depicting camel riders. These stones unfailingly belong to the Rabaris, also a Hindu community. One such hero-stone bearing a camel rider is located at Sabusan. There are six hero-stones at Sabusan. Barring one, all others depicting horse-riders belong to the Seendal Rajputs. Only one hero-stone bears the relief of camel rider and belongs to the Rabaris. The Rabaris are associated with camel breeding in Nagarparkar. The camel is also vehicle of Mammai, the most popular goddess of the Rabaris. Many temples of the Mammai goddess exist in different villages of Nagarparkar. However, the most popular is situated at Chanida village.

The condition of the memorial stones located in various villages of Nagarparkar is pathetic. Stealing and whisking away of these monuments continues unabated. The culprits are either local people or outsiders who sell these stones abroad.

Sati-memorials sometimes have depictions of naked arm or an armful of bangles. Representations of raised arms with bangles are found on two of Sati stones at old Qasibo. There are two such memorials in Nagarparkar carrying the motif of a raised arm and the figure of a Sati at Bodhesar and Khanpur near Nagarparkar.

At times the images of both a Sati and her husband are seen on the same stone. The husband is shown as a mounted warrior on a horse while Sati stands on his right with her hands joined; others are either holding a pot or carrying objects. Such motifs can be found on one of the memorial stones commemorating both husband and wife at Khanpur near Nagarparkar town.

A warrior with a sword and shield, riding a horse, is most frequently depicted on hero stones in Nagarparkar. In the topmost panel of the stone, the sun on the left and the moon on the right are depicted. Some memorial stones bearing representations of horse-riding warriors are located in the villages of Adigam, Ranpur, Veeksar etc.

When two brothers or any two members of the family die together in the battle, their memorial stones are erected at one place. In this case, the hero stone depicts two horse riders together. Such stones are located in the villages of Sabusan, Surachand, and Mithi Veri.

Jaryo Mahadev at Mokrio is a most magnificent stone which was accidental discovered by the villages and installed near the village. It has now become an object of intense veneration for the local Hindu community. These Jaryas are actually architectural features of Jain temples or shrines which were discovered by the villagers and later become shrines for the Hindu community.

The condition of the memorial stones located in various villages of Nagarparkar is pathetic. Stealing and whisking away of these monuments continues unabated. The culprits are either local people or outsiders who sell these stones abroad. Some of the hero-stones at Oran Jo Wandhio have been damaged by local people. The broken hero-stones lie at Sabusan, apparently damaged by local people, either in an attempt to steal them or in sheer vandalism. One also finds badly damaged Sati-stones in Berani village. The broken pieces of the Sati-stones are scattered over the site. Destroyed hero-stones can also be seen near the pond in Adigam village.

In order to protect these from further vandalism, the authorities concerned should appoint security guards at the prominent memorial stone sites in Nagarparkar and other talukas of Tharparkar. Furthermore, they should renovate some of the Sati and hero monuments located at Sabusan, Surachand, Khanpur, Berarai, Mokrio, Oran Jo Wandhio and Old Qasibo villages, which are fast falling to pieces. In order to check further decay and destruction of this visual heritage, the concerned authorities should chalk out a strategy to map all the memorial stones – which I have been doing at my own expense. I have documented more than 2,000 memorial stones in Tharparkar.

If I could have mapped the cultural heritage of Tharparkar with meagre resources, the authorities concerned could also map and save this visual heritage from further deterioration and destruction.

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Dr. Zulfiqar Ali Kalhoro, an anthropologist, has authored 12 books: ‘Symbols in Stone: The Rock Art of Sindh’, ‘Perspectives on the art and architecture of Sindh’, ‘Memorial Stones: Tharparkar’ and ‘Archaeology, Religion and Art in Sindh’. He may be contacted at: zulfi04@hotmail.com

Courtesy: The Friday Times Naya Daur Lahore

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