• Let us begin this journey with the movement to recognize Sindhi as a national language, strengthening not only Sindhi but all languages rooted in the Indus/ Sindhu Civilization.

Jagdeesh Ahuja

These days, a narrative echoes everywhere that Iran is not being defeated by the United States and Israel because Iran is not merely a country; it is a civilization, six thousand years old civilization, the civilization of Persia, which once ruled over us as well. Before British rule, Persian was the official, literary, and scholarly language of Sindh and Punjab. To break free from this intellectual subjugation, the great Sindhi poet Shah Abdul Latif raised a silent rebellion.

In defiance of prevailing norms, Shah Latif composed his entire poetry in Sindhi instead of Persian, and went further to openly declare:

“جي تون سکئين فارسي، گولو تون غلام.’

“If you learn Persian, you become a slave.”

Shah Latif understood that the Sindhi language is the language of a great civilization, one whose foundation rests upon hard work, craftsmanship, and trade. Throughout history, various invaders have attacked its freedom, progress, and culture, yet Sindh has always absorbed them into its own civilizational stream, preserving the grandeur of the Indus/Sindhu Civilization.

One of the most remarkable features of the Sindhu Civilization is that its people never invaded others. From Mohenjo-daro to Rakhigarhi, among hundreds of archaeological sites, not a single one has yielded weapons of war, massacre, or organized violence. The Sindhu Civilization stands as a unique example in human history, demonstrating that a civilization can flourish without war, violence, armies, kings, or weapons. In fact, a truly humane and peace oriented civilization is one whose spirit is rooted in the welfare and prosperity of all humanity.

Echoing this spirit, Shah Latif says:

“O my Lord, bestow* *prosperity on Sindh forever,”

O my beloved friend, shower blessings on the entire world.”

Nations, civilizations, individuals, and families all go through cycles of rise and fall. The great Sindhu Civilization and its language have also experienced many such phases, yet each time they re-emerge in renewed forms. The present era, too, marks a rebirth of the Sindhu Civilization. Its new rise starts in 1922 with the excavation of Mohenjo-daro, which revealed ancient origins of Sindhu Civilization to the world.

Today, from Harvard to Hind, leading researchers are studying the DNA of an Indian woman of Sindhu Civilization discovered in a grave at Rakhigarhi, demonstrating that the creators of the Indus/Indian/Sindhian Civilization were its own inhabitants. The Indus valley genetic heritage is now widely recognized as a scientific reality in South Asian research.

Yet one mystery still challenges scholars, the origin of the Sindhi language, the language of Mohenjo-daro, the ancient Sindhi language and script. Ironically, more research is being conducted on it outside Sindh than within. Sindh itself appears absent from the global research landscape, a result of historical upheavals, invasions, betrayals, and the trauma of partition. Nevertheless, Sindh will rise again and rediscover the roots of its language.

What, then, is our responsibility?

Guiding us, Shah Latif, through the voice of Sassui, says:

“My beloved will come on his own,

but let me also take a step forward,

Lest he say I made no effort.”

Here, Shah Latif not only teaches us to promote Sindhi among both the masses and the elite but also urges us to undertake the tough journey like Sassui crossing mountains in search of her beloved.

The Sindhi language did not vanish with the decline of Mohen jo Daro alone; it was trampled under the hooves of successive invaders. Yet its Indus essence, the essy of Sindhu Civilization ensured that it was reborn after every fall.

The most devastating blow to Sindh, its language, and civilization came in the 8th century with the Arab conquest. This severed Sindh’s connection with its ancient literary past, so completely that today not a single scholar in Sindh can read the ancient form of the language.

It is deeply ironic that after the Rig Veda, one of the oldest texts of the region, the first historical account we are taught about Sindh is Tuhfat-ul-Kiram, a chronicle of conquests. We know almost nothing about the literature, administrative language, script, or educational texts of the Rai dynasty, Chach, or Raja Dahir. It is as if Sindh had no language or literature before 712 CE.

Modern Sindhi literary history largely begins after Arab and Persian influence. While traces of Sindhi in Devanagari survive in merchant records only. In the landscape of Sindhi language and literature Persian influence is apparent everywhere. It was later poets of eighteenth century, Shah Latif, Sachal Sarmast, and Sami, who brought Sindhi back to its roots. Earlier still, during the Samma period, poets like Qazi Qadan appear.

However, adopting the Perso-Arabic script led to a major loss, it disconnected Sindhi from the linguistic, cultural, and literary traditions of the broader Indian subcontinent, with which it had long been intertwined.

After 712 CE, Sindhi’s official revival came in 1852, when British administrators in Sindh replaced Persian with Sindhi as the official language and required their officers to learn it. This period of official growth lasted until 1947. Thereafter, Sindhi entered a new phase of struggle, deprived of state patronage but preserved in the hearts of its people.

A movement for recognition emerged. While Sindhi was not declared a national language in Pakistan, it gained recognition in India, where displaced Sindhis worked to secure its status. On April 10, 1967, Sindhi was officially recognized as one of India’s national languages through a constitutional amendment.

In contrast, even the 1973 Constitution of Pakistan did not grant Sindhi national language status, despite being presented by a Sindhi Prime Minister Z. A. Bhutto, a legacy that continues to this day.

In this historical context, just as February 21 is celebrated globally as International Mother Language Day, April 10 should be recognized as World Sindhi Language Day, the day Sindhi received official recognition. Sindhis worldwide should unite to declare this day and renew their struggle for recognition of Sindhi as a national language in Pakistan also.

Language binds a nation beyond all divisions. If Sindhis across the world raise their voice together on April 10, demanding recognition of

“Sindhi Language as a National Language”, then achieving this goal is not impossible.

Today, the world is engulfed in violence, conflict, and crises. At such a time, ‘the Sindhu civilizational philosophy of world peace, unity of humanity, and collective progress’ (امن عالم اتحاد انساني ترقي بني آدم) propounded by G M Syed، the great, is not only essential for Sindh but for all humanity. No civilization can flourish without its language; thus, the growth of Sindhi and other Indus languages is vital for the welfare of all.

Let us begin this journey with the movement to recognize Sindhi as a national language, strengthening not only Sindhi but all languages rooted in the Indus/ Sindhu Civilization.

Let all Sindhis across the world declare April 10 as Global Sindhi Language Day and raise their voice:

“Sindhi Language is a National Language.”

Read: The Future of Sindhi Language

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Hailing from Larkana, Jagdeesh Ahuja is based in Karachi, Sindh. Politics, history, international relations, and philosophy are his areas of interest. He is a columnist and author of several books. Additionally, he is the founding president of the Sindhu Vas Foundation and a leader of the Sindh United Party. He played the lead role in the documentary film Still Standing (‘اڃان بہ قائم’), produced by the British company Pinch Media, which focuses on Sindh and the Sindhi community.

The post Sindhi language: The Thread of Civilization first appeared on Sindh Courier.

In India, Sindhi has become a passive language—heard but not spoken, understood but not owned.

Many Sindhi parents, with the best intentions, choose not to speak Sindhi with their children. They fear that using the mother tongue might “confuse” the child or slow down their English fluency

Neelam Malkani | Bhopal

There was a time when Sindhi echoed naturally in Sindhi homes—during lunch-table conversations, wedding rituals, lullabies sung by grandmothers, and heated discussions over evening tea. Today that sound has been replaced by Hindi and English. The shift may seem harmless, even practical, but its consequences are far deeper than we realize.

Walk into a typical urban Sindhi household and you will notice a familiar pattern. Grandparents speak in Sindhi. Parents reply in a mix of Sindhi and Hindi. Children respond almost entirely in Hindi or English. Ask a teenager to narrate a simple childhood incident in Sindhi, and you are likely to get an awkward smile or a hesitant refusal: “Samajh aata hai, par bolna nahi aata.”

This hesitation is not accidental—it is cultivated. Many Sindhi parents, with the best intentions, choose not to speak Sindhi with their children. They fear that using the mother tongue might “confuse” the child or slow down their English fluency. As a result, Sindhi becomes a passive language—heard but not spoken, understood but not owned.

Schools reinforce this divide. Sindhi is rarely offered as a subject, and even when it is, it is treated as optional or secondary. A child grows up learning French or Sanskrit but remains illiterate in their own mother tongue. Over time, the language begins to feel unfamiliar, even unnecessary.

Social pressure further deepens the problem. Among the youth, English is seen as the language of intelligence and ambition, Hindi as the language of belonging, and Sindhi—unfairly—as outdated. Speaking Sindhi in public spaces often invites jokes, mockery, or polite discomfort. Slowly, pride gives way to silence.

The real loss, however, is cultural. Sindhi proverbs lose their sharp wisdom when translated. Shah Abdul Latif Bhittai’s poetry cannot be fully felt outside its linguistic rhythm. Folk songs, idioms, and even everyday expressions carry emotions that no substitute language can fully capture. When Sindhi youth stop speaking the language, they also distance themselves from these cultural roots.

Yet, this is not a story without hope.

Revival does not require grand movements—it requires everyday choices. A parent deciding to speak Sindhi at home without apology. A group of youngsters starting a Sindhi podcast or Instagram page. Cultural organizations organizing storytelling sessions, drama workshops, or Sindhi reading circles. Even simple acts—sending voice notes in Sindhi, writing captions in Sindhi script, or singing Sindhi songs—can make a difference.

Most importantly, Sindhi youth must shed the idea that speaking their language makes them less modern. One can be globally competent, professionally successful, and still deeply rooted. Speaking Sindhi is not nostalgia—it is self-respect.

Languages do not die because they are weak; they die because they are neglected. Sindhi has survived centuries of upheaval, migration, and loss. It deserves more than quiet disappearance within its own community.

If Sindhi stops being spoken at home today, tomorrow it may survive only in textbooks and ceremonies. The choice lies with the youth—not just to remember Sindhi, but to speak it, live it, and pass it on.

Read: Sindhi community’s Portrayal in Bollywood

_________________

Neelam Malkani is an educator and writer. She is based in Bhopal

The post Saving Sindhi from Silent Disappearance first appeared on Sindh Courier.

Aziz Kingrani

The Sindhi language, one of the oldest languages of the Indian subcontinent, has deep historical and linguistic ties with Sanskrit that date back to the Vedic period. Although the roots of Sindhi can also be traced to Proto-Dravidian and Dravidian languages, the linguistic and grammatical similarities between Sindhi and Sanskrit cannot be regarded merely as the influence of one language upon the other.

This paper examines the extent, nature, and degree of Sanskrit’s influence on Sindhi, tracing its development within the Indo-Aryan linguistic family. Through a comparative analysis of phonology, Grammar, syntax, and vocabulary, the study highlights the contributions of Proto-Dravidian and Dravidian languages to the evolution of Sindhi’s grammatical structure and lexicon prior to the emergence of Sanskrit.

The paper further explores historical interactions between Sanskrit and Sindhi—such as the spread of Vedic culture and early Indo-Aryan migrations—that contributed to the linguistic similarities between the two languages. Despite later influences from Persian, Arabic, Turkish, and English, the enduring imprint of Sanskrit remains evident in Sindhi’s core linguistic framework and cultural expressions.

Ultimately, this study underscores the significance of Sanskrit as a foundational source for understanding Sindhi’s linguistic heritage and its place within the broader Indo-Aryan language continuum. The shared features in phonology, Grammar, syntax, vocabulary, and other linguistic aspects are discussed in detail.

Introduction

The Sindhi language is one of the most ancient and rich languages, holding a prominent position among Indo-Aryan languages. In reality, Sindhi is a non-Aryan language. Its roots are connected to the language of the Indus Valley Civilization (Alana: 2004:27). Dr. Alana with reference of S. R. Raō states that “Sindhi language is related to the pre-Aryan period” (Alana: 2004:48). According to Sir John Marshall, “The Indus Valley Civilization existed before the Aryan period and its language was certainly among the pre-Aryan languages” (Marshall: 1931:24). Sirajul Haq Memon claims that “the language of Mohenjo-Daro is Sindhi, and it influenced Sanskrit” (Memon Siraj: 1964:100). One may or may not agree with Memon’s view, yet comparative study of the books of Krishnamurti and Sanford Steever with same name “The Dravidian Languages” show that Sindhi has roots in both the Proto-Dravidian and Dravidian periods.

From the Vedic era onward, Sindhi did not remain the language of the ruling classes; instead, it settled firmly within the speech of the common people. During the ancient and glorious Indus Civilization, different linguistic and cultural influences played an important role in the evolution of Sindhi language. The presence of Proto-Dravidian and Dravidian lexical stock, phonology, and syntactic structures in Sindhi also indicates that Sindhi is a pre-Vedic language.

To determine or show the influence of one language upon another, four aspects are considered essential. Through these aspects, the influence of one language on another can be clearly understood:

(a) Grammatical influence

(b) Phonological influence

(c) Sentence structure (Syntax)

(d) Lexicon or vocabulary

In the light of above factors, the Connection between Proto-Dravidian and Dravidian Languages can be analyzed as below:

Proto-Dravidian Lexicon

The Proto-Dravidian and Dravidian periods are earlier than the Vedic period. Sindhi contains a large number of Proto-Dravidian words, such as: ka-wāṭi (a stick on shoulders roped to the both ends for carrying load) , vīrī/vithī (Space), Vairī (enemy), vairu (enmity), kātī (Knife), nīr water, tears), āse ( desire, hope), kāṇi (from which kāṇo, one eyed), min or mīnu meaning fish, bright, a glittering object, star, etc. Pilu originally means “elephant,” which is now obsolete in Sindhi, though the idiom “pil pāyũ” is still used means “strong.” Many other Proto-Dravidian words exist in Sindhi, but are not listed here for brevity.

Dravidian Lexicon

Sindhi also contains a considerable number of Dravidian words. Examples include:

From Tamil: amān (mother), vīrī (space)

From Kannada: prīti (love), kārī (meaning black), amān (mother)

From Telugu: amān (mother), kātī (knife), babā (Father)

From Brahui: āyī (lum, mother), sālam (sālu, brother of wife), khan (eye), in Sindhi, kāṇ or kāṇo ((one eyed)

From Gondi: yāyal (āyal, mother), likhan (to write)

From Kolami: kāko (uncle), nek (man; virtuous man), bā (bābā, father)

From Malto: kure kure (for dog), vīrī (space), māmā (brother of mother) etc.

(Murti, 2003; Steever, 1998; Parpola, 2010)

Syntax in Dravidian and Sindhi

The sentence structure of Dravidian languages and Sindhi is the same: first the subject, then the object, and finally the verb (Subject + Object + Verb). For example:

Brahui: Anwar irag/bakho kuneka

Sindhi: Anwar māni khāe tho.

Tamil: Anwar unavai ughirār.

Phonology in Dravidian Languages

Tamil has 12 short and long vowels (Lehmann: 1989: XII–IV), many of which correspond to Sindhi vowels. Telugu has 15 short and long vowels (Brown: 1840:6), also showing strong parallels with Sindhi. Like Sindhi, Telugu and Brahui feature aspirated and unaspirated consonants. Telugu also contains aspirates and consonants similar to those in Sindhi.

a, k, t, d, n, ṭ, p, y, b, r, l, w (v), s, hh, m, sh, gh, ch, chh, jh, th, dh, ph, bh, kh, etc. (Brown: 1840:6)

Although Telugu includes many aspirates due to Sanskrit or other Aryan language influences, it is still classified as a Dravidian language. Sindhi, however, despite sharing such features, is categorized among Indo-Aryan languages. The grammatical connection between Sindhi and Dravidian languages indicate a Dravidian substratum within Sindhi.

Influence of Sanskrit

Sindhi is unquestionably a Proto-Dravidian/Dravidian language before the Vedic period, but as Sanskrit was a language created and controlled by the upper class and religious authorities, it exerted strong influence on many languages—including Sindhi—from the Vedic period onward. As a result, Sindhi adopted many phonological, grammatical, syntactic, and lexical features directly or in modified from Sanskrit. Understanding these influences not only highlights linguistic connections but also reflects the wider cultural and historical connections between the two languages.

(a) Grammatical Influence

Grammatical influence refers to similarities in the formation or structure of words. Comparative study shows that Sindhi and Sanskrit share many grammatical features, though Sanskrit does not fully determine Sindhi grammar. For example:

Sanskrit, like Arabic, has singular, dual, and plural forms (Thibaut: 1930:27; Müller: 1886:189), while Sindhi has only singular and plural. In Sindhi, some nouns use the same form for both singular and plural, e.g., māṇhu (man/men).

Examples of singular/dual/plural:

Arabic: rijil (man), rajlain (two men), rijāl pilural

Sanskrit: puruṣaḥ, puruṣau (two men), puruṣāḥ

Sanskrit has six or seven cases for nouns/pronouns (Thibaut: 1930:27; Müller: 1886:188), while Sindhi has five. Sanskrit has three genders—masculine, feminine, and neuter—whereas Sindhi has four: masculine, feminine, neuter, and common gender.

There are differences in adjective degrees, verb conjugations, and the formation of past and participial forms (Thibaut: 1930:29; Müller: 1886). Sanskrit traditionally counts in units of 30 (two thirties = 60) (Thibaut: 1886:63), while early Sindhi counting was based on twenties (Alana: 2004:39), e.g., two twenties = 40; three twenties = 60. Counting patterns thus differ between the two languages.

Sindhi and Sanskrit both form compound words using prefixes and suffixes. Some prefixes are shared between both languages—su, a, an/aņ, nir, ku, etc.—while Sindhi has additional prefixes such as ao, ma, ḍu, which Sanskrit lacks.

Gerunds:

In Sanskrit, gerunds are formed by adding ivtā or vtā suffix to the verbal root, e.g., krivtā / krvtā “to do.”

In Sindhi, gerunds are formed by adding the suffix -ṇ (of Dravidian origin) to the imperative or base verb.

(b) Phonology

The phonological systems of Sindhi and Sanskrit are largely similar but differ in some respects. Sanskrit has thirteen vowels (Müller: 1886:42, 242), while Sindhi has about six short and long vowels. Sindhi contains several additional aspirated and unaspirated consonants that Sanskrit does not have (Thibaut: 1930:1), such as:

ḃ, j̃, ñ, ḍ, ġ, ṇg, ṛ, lh, nh, ṭh, rh, ŕh, wh, mh, ġh, etc.

These are unique to Sindhi. The nasal ñ found in Dravidian languages is also present in Sindhi but not in Sanskrit. For example: nāng (Sindhi) vs. nāg (Sanskrit).

(c) Syntax

Sindhi and Sanskrit share the same structure for simple and compound sentences; the same structure also appears in Dravidian, Pāli, and other Indo-Aryan languages. The sentence pattern is Subject-Object-Verb (Müller, 1886):

Sindhi: Rām mevo khāi tho.

Sanskrit: Rāmaḥ phalam khādati.

Given this similarity, and keeping Sirajul Haq Memon’s opinion in view, it cannot be claimed with certainty that Sanskrit was influenced by Sindhi; rather, both may reflect influence from a Dravidian or another Aryan language.

(d) Lexicon

Sindhi and Sanskrit share many identical or slightly modified words. Examples include:

Sanskrit: janma, bhūmi, gyāna, ākāśa, vasanta

Sindhi: janam, bhūmi, gyān, ākās, basant

(Baloch, 2006)

After Sanskrit, due to political and religious influence, Sindhi absorbed many words from Turkish, Persian, Arabic, and English.

Conclusion

Although Sindhi is counted among the Indo-Aryan languages, its linguistic character aligns closely with Proto-Dravidian and Dravidian languages. Its lexical stock, grammar, syntax, and phonology reveal clear Dravidian patterns. Sindhi and Brahui are nearly sister languages. Being sister languages and close proximity the opinion given in book “Forgotten Cities of the Indus” edited by Michael Jansen and others can be considered for Sindhi language as well.  They write, “The Indus Language is likely to have belonged to the North Dravidian sub-branch represented today by the Brahui language spoken in the mountain valleys and plateaus of Afghanistan and Baluchistan” (Jansen: 1987: 195). Some scholars believe that the influence of Proto-Dravidian and Dravidian languages upon Sindhi and other languages occurred later—but when? During the Vedic period, Sanskrit dominated the linguistic and cultural landscape. If Dravidian languages had already spread outward from the Indus Valley, could they still have influenced Sanskrit-dominant regions? This seems doubtful. Moreover, there are historical references indicating the existence of Sindhi during the Vedic period.

In any case, the influence of Sanskrit on Sindhi is clearly present, which is why Sindhi today is classified among the Indo-Aryan languages.

References

1, Alana G. A Dr, 2004 Sindhi Boli Jo Bun bunyaad, Sindhica Academy Karachi

2, Marshall Jan Sir, 1931, Mohenjo Daro and Indus Valley Civilization, vol. 1, Arthur publication London

3, Memon Sirajul Haq, 1964, Sindhi Boli, Azeem Publication Hyderabad

4, Krishnamurti, Bhandriraju, 2003. The Draidian Languages, Cambridge University press

5، Steever, Sanford.B, 1998, The Draidian Languages, by,RoutLedge

6، Parpola Asko, 2010, The Roots of Hinduism

7، Lehmann, Thomas, 1989, A Grammar of Modern Tamil Language, Pondicherry Institute of Linguistics and Culture, India

8، Brown Charles Philp, 1840, A grammar of Telugu Language, Vepery Mission Press Madras

 9، Thibaut. G, 1930, Sanskrit Grammar, University of Calcutta

10، Muller Max .F. 1886, Sanskrit Grammar, London

11, Baloch N.B Dr, 2006, Hik Juldi Sindhi Lughat, Sindhi Language Authority Hyderabad

12, Jansen. M, Mulloy .M, Urban. G, 1987, Forgotten Cities of the Indus, Germany

Read: Dalel Fort: A vanishing heritage of Sindh

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Aziz Kingrani, hailing from village Haji Manik Kingrani, Johi, Dadu District, Sindh, Pakistan, is poet, short story writer, playwright and a researcher. He has been contributing in the fields of history and literature. He has served as a professor as well. His 17 books are published in English and Sindhi language. 

The post Influence of Sanskrit on Sindhi language first appeared on Sindh Courier.

• To be Sindhi is to carry a living fragrance, a mix of memory, language, and affection that never fades with time
• Sindhiyat is not defined by passports, faiths, or regions. It is defined by how we make others feel welcome, understood, and valued. That is why, wherever Sindhis go, they are never strangers.

By Abdullah Usman Morai | Sweden

Wherever Sindhis go from the cold streets of Stockholm to the deserts of Dubai, from the mountains of Kabul to the heart of Africa, one thing never changes: the warmth that sparks when one Sindhi meets another. It is not simply a meeting of people; it is a reunion of hearts, a revival of memories, and a reminder that no matter how far we travel, Sindh lives within us.

When a Sindhi encounters another Sindhi in a foreign land, there is an instant recognition and an unspoken understanding that transcends distance, time, and generations. Almost every such meeting begins with a simple, familiar question:

Ada, Brother, Adee, and sister, Sain: where are you from?

And the answer, whether it is Sukkur, Moro, Mirpur Khas, Hyderabad, Larkano, or Shikarpur, instantly turns strangers into family. The sense of distance vanishes, and the coldness of foreign lands melts into warmth.

A Voice in Stockholm: When Language Awakens Memory

I still remember one evening in Stockholm. A few Sindhi friends and I were waiting for an underground train, speaking softly in our mother tongue, Sindhi. Amid the silence of the station, our Sindhi words echoed warmly, wrapping us in the fragrance of home.

Suddenly, an old man approached us. He looked frail, his eyes slightly unfocused, perhaps suffering from dementia. Yet, when he heard our language, something inside him awakened. His tired face lit up, and he began to speak in Sindhi, fragmented, hesitant, but deeply heartfelt.

He said softly, Are you Sindhis? I am Sindhi too… my name is Kabir.

Perhaps he was recalling the saint-poet Kabir, or maybe that name survived as a small spark of identity within his fading memory. For a few moments, time seemed to stop. Around us stood strangers in silence, but between him and us flowed a current of familiarity. Language had stirred something sacred, both in him and in our hearts.

A few months later, in the same city, I met another elderly man, probably Indian, who was visiting his daughter living in Stockholm. When he found out that I was from Sindh, he asked curiously, I heard everyone there has become Muslim now?

I smiled and said, “Yes, most are Muslims, but there are still many Hindus too.”

He paused, then smiled with gentle relief: Good. That means Sindh is still alive in its colors.

That brief exchange touched me deeply. It reminded me that Sindh’s essence, its diversity, tolerance, and warmth, continues to live across generations and borders.

A Stranger from Moro and the Metro in Dubai

Another memory that makes me smile belongs to the Dubai Metro.

A man sitting next to me was talking on the phone in Sindhi. When he hung up, I couldn’t resist asking, Bha, where are you from? He replied, “From Moro, ada.”

I was astonished. That’s incredible! I’m from Moro too!

We both laughed. In that crowded, mechanical metro carriage, two men from the same small town of Sindh suddenly found themselves side by side, thousands of miles away from home. We began reminiscing about Moro’s streets, schools, its people, and the Sindhi festivals we missed. For a few minutes, the noise of the train faded away, replaced by the sweet hum of belonging.

The Bus in Kabul and a Smile that Spoke Sindhi

Sain Kadir Jatoi once shared a story from Kabul that beautifully captures what Sindhiyat and the Sindhi spirit, truly means.

He and his friend were waiting for a bus in the Afghan capital. When they boarded, there were no empty seats. A small girl stood up and offered her seat to Jatoi’s friend. Her younger brother teased her, saying in Sindhi: Is he your father that you’re giving him your seat?

The words caught their attention. Jatoi and his friend looked at each other, smiling in surprise. The children realized that these strangers understood their language and they, too, smiled shyly.

When the bus reached near their stop, the children said, Our elder sister works at the telephone exchange. We’ve brought her lunch. Please come with us and meet her.

Curious and touched, they agreed. At the telephone exchange, a young woman named Gulshan welcomed them warmly. Later, she invited them for dinner at their home. That evening, in a small house in Kabul, surrounded by laughter and the aroma of Sindhi food, they felt as though they were back in Shikarpur.

During the meal, Gulshan’s grandmother told them their story: they were originally from Shikarpur, but generations ago, their family had moved to Kandahar, then to Kabul, trading goods as far as the Soviet Union.

It was a beautiful reminder that wherever Sindhis go, they carry not just their trade but their tenderness, generosity, and identity.

Sindhis in Africa and Echoes of the Indus

Recently, Sain Mukhtiar Samo and Junaid Dahar, both from Larkano, visited several African countries. During their journey, Sain Samo told me about a Sindhi man they met in Rwanda. He was from Khairpur Nathan Shah, working with a Sheikh family from the same town and managing a rice import–export business.

In another instance, while on a flight, I met two Sindhi men sitting behind me. During our conversation, I learned they were traveling to Madagascar to buy garam masalas for their business, as they said with a laugh.

Whether it’s rice in Rwanda or spices in Madagascar, Sindhis continue to weave their spirit of enterprise and community wherever they go. They carry Sindh with them not as luggage, but as a living pulse of identity.

The Sindhi Soul Across Borders

Over the years, I have met Sindhis in many corners of the world, and each meeting brings the same feeling of joy. Whether it’s a stranger in a café in Paris, a shopkeeper in Dubai, or a student in France or Poland, when you hear someone speaking Sindhi, your heart instantly responds, these are my people.

Language has that power; it bridges oceans of distance in seconds. It’s not just communication; it’s recognition.

No matter where we are, we Sindhis continue to carry the same warmth, humility, and curiosity about others. Even abroad, our instinct to ask, Where are you from? is not a question of geography; it’s an invitation to connection.

Language, Memory, and the Bridge of Belonging

Every encounter tells the same story that being Sindhi is not merely about a place on the map. It’s about a shared emotional homeland, an invisible yet powerful thread connecting hearts across continents.

Whenever a Sindhi word is spoken, something ancient awakens. Perhaps it’s the rhythm of the Indus River echoing in our blood. Perhaps it’s the collective memory of love, hospitality, and resilience that defines Sindh’s history.

This sense of connection is something universal among Sindhis abroad. The moment you recognize someone speaking your language in a foreign place, the loneliness of migration softens. The world, suddenly, feels smaller and kinder.

The Colors of Sindh That Never Fade

What makes Sindhis special is not merely their ability to adapt but their ability to belong anywhere. They bring their language, their music, their ajrak and topi, and most importantly, their sense of community.

Even in distant lands, Sindhi gatherings feel like home, laughter over papar and biryani, songs of Bhagat Kanwar Ram or Allan Fakir, Abida Parveen, Master Chandar, and heartfelt discussions about Sindh’s past and future.

It doesn’t matter if the setting is a metro platform in Sweden, a spice market in Dubai, or a quiet street in Africa. Sindhis recreate the feeling of Sindh wherever they stand.

 Sindhiyat: The Soul That Travels

In all these stories, from the old man in Stockholm who remembered the word Kabir, to the little girl on the Kabul bus, from the trader in Rwanda to the two young men flying to Madagascar, there runs a single thread: the enduring soul of Sindh.

It is a spirit that refuses to be confined by borders.

It speaks through kindness, hospitality, and the unshakable instinct to connect.

Sindhiyat is not defined by passports, faiths, or regions. It is defined by how we make others feel welcome, understood, and valued. That is why, wherever Sindhis go, they are never strangers.

In the End

To be Sindhi is to carry a living fragrance, a mix of memory, language, and affection that never fades with time. Whether it’s the frozen air of Stockholm, the dusty wind of Kabul, or the shimmering heat of Dubai, when a Sindhi voice rises nearby, your heart immediately whispers: This fragrance belongs to my own land.

And in that moment, no place in the world feels foreign, only beautifully familiar.

Because home, for a Sindhi, is not just a place on earth.

It’s a feeling that travels with us wherever we go.

Read: Sindh: Robbed by its own Guardians

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Abdullah Soomro, penname Abdullah Usman Morai, hailing from Moro town of Sindh, province of Pakistan, is based in Stockholm Sweden. Currently he is working as Groundwater Engineer in Stockholm Sweden. He did BE (Agriculture) from Sindh Agriculture University Tando Jam and MSc water systems technology from KTH Stockholm Sweden as well as MSc Management from Stockholm University. Beside this he also did masters in journalism and economics from Shah Abdul Latif University Khairpur Mirs, Sindh. He is author of a travelogue book named ‘Musafatoon’. His second book is in process. He writes articles from time to time. A frequent traveler, he also does podcast on YouTube with channel name: VASJE Podcast.

The post The Sindhi Soul Across Borders first appeared on Sindh Courier.

• If we begin speaking, writing, and sharing in Sindhi with one another, the language will gain new strength.
• The future of the Sindhi language lies not in the hands of others but in our collective efforts and determination

By Abdullah Usman Morai | Sweden

Language is the soul of a nation’s identity, culture, and history. It is not merely a collection of words and sentences, but a medium through which one generation passes on its knowledge, wisdom, and traditions to the next. Sindhi, a language with thousands of years of ancient history, today faces many challenges. Some of these are external, while others arise from our own attitudes. Yet where there are difficulties, the advancement of technology has also opened a new door of hope.

Declining Challenges in the Education System

The greatest challenge Sindhis face lies in their diminishing importance within our education system. In most schools and colleges, English or Urdu is given preference, which reduces the opportunities for students to read and speak in their mother tongue. The harsh reality is that many of our youth are unable to write, read, or converse fluently in Sindhi. When a child grows distant from their mother tongue outside the home, the language gradually begins to lose its place.

Moreover, parental attitudes also worsen this issue. Many parents believe that if their children speak English or Urdu, their future will be brighter. Consciously, they avoid speaking Sindhi with their children at home. This behavior causes the language to vanish from households, a threat far greater than any external influence, as it weakens the roots of the language from within.

Emerging Challenges and Opportunities in the Digital Age

While Sindhi has grown weaker in traditional spaces, modern technology has appeared as a new ray of hope. The internet, especially social media platforms, has opened a new world for Sindhi. Today, a person can share their writings, poetry, music, or thoughts with the world from any corner of the globe.

Social media platforms such as Facebook, Twitter, and YouTube are breathing new life into Sindhi. Our youth and writers are sharing their work in Sindhi, creating new blogs, YouTube channels, and online magazines. Alongside this, digital tools such as Sindhi keyboards, translation apps, and dictionaries are now easily available, helping people to learn and use the language. Artificial Intelligence (AI) is also creating new opportunities for Sindhi. With AI, Sindhi writing, translation, and even speech recognition can become easier and more accessible.

The Road Ahead: Our Responsibility

To preserve and promote the Sindhi language, waiting for governments or institutions alone is not enough. This is a collective responsibility. First and foremost, parents must prioritize speaking Sindhi at home. From an early age, children should be told Sindhi stories, poetry, and folk songs so they can develop a love for their language.

Teachers, too, must play their role. Sindhi subjects should not remain confined to textbooks alone but should be taught in engaging and inspiring ways. Sindhi literature, history, and culture should be made part of the learning experience so students can recognize the true value of their language.

Finally, we all must contribute to producing Sindhi content on digital platforms. If we begin speaking, writing, and sharing in Sindhi with one another, the language will gain new strength. Its use will grow, and it will have the opportunity to rise alongside the world’s other languages. Technology is a powerful tool, and with its proper use, we can keep our language alive and elevate it to new heights.

The future of the Sindhi language lies not in the hands of others but in our collective efforts and determination. Let us turn this beautiful language into a source of strength, one we can proudly celebrate.

Read: The Forgotten Guardians of Sindh

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Abdullah Soomro, penname Abdullah Usman Morai, hailing from Moro town of Sindh, province of Pakistan, is based in Stockholm Sweden. Currently he is working as Groundwater Engineer in Stockholm Sweden. He did BE (Agriculture) from Sindh Agriculture University Tando Jam and MSc water systems technology from KTH Stockholm Sweden as well as MSc Management from Stockholm University. Beside this he also did masters in journalism and economics from Shah Abdul Latif University Khairpur Mirs, Sindh. He is author of a travelogue book named ‘Musafatoon’. His second book is in process. He writes articles from time to time. A frequent traveler, he also does podcast on YouTube with channel name: VASJE Podcast.

The post The Future of Sindhi Language first appeared on Sindh Courier.

• The future of Sindhi in the digital age can indeed be bright, but only if we act together. Technology is merely a tool; the will to use it must come from the people

By Abdullah Usman Morai | Sweden

Today’s age is the age of technology and digitalization. Every nation in the world is striving to preserve its language, culture, and heritage on digital platforms and to promote them further. Languages that once struggled with survival in print now find a second life in cyberspace. Sindhi, with its ancient and rich historical legacy, must also face a new battle in this era for its survival and progress. If this challenge is met wisely, Sindhi can not only sustain itself but also gain global visibility. This article explores the challenges the Sindhi language encounters in the digital world, as well as the opportunities available to it.

Digital Challenges and Issues

Despite its beauty and depth, Sindhi faces several obstacles in the digital realm:

Lack of Online Content

The amount of Sindhi-written content, texts, websites, blogs, and videos is still limited. Most Sindhi speakers have to rely on materials in English, Urdu, or other languages for educational, historical, or scientific knowledge. This reduces the habit of reading and writing Sindhi and narrows its role in intellectual life. The absence of Sindhi in cutting-edge subjects such as technology, health, and international relations also makes the language less attractive to the youth.

Technological Problems

Even though Unicode has made Sindhi writing easier, some fonts, keyboards, and software still struggle to display its characters correctly. Popular services such as auto-correction, spell-check, predictive typing, and voice-to-text remain underdeveloped for Sindhi. Artificial Intelligence tools that are rapidly advancing in other languages are not yet widely available in Sindhi. This creates a digital divide that must be bridged if Sindhi is to flourish in the online age.

Indifference of the Younger Generation

Urban youth, in particular, learn English and Urdu for education, jobs, and social mobility. As a result, Sindhi use declines in professional and digital spaces. The overwhelming dominance of English online, along with global pop culture, pulls young people further away from their mother tongue. Unless Sindhi find a creative and modern digital presence, it risk becoming limited to cultural and rural settings.

Globalization and Language Competition

Globalization has intensified competition among languages. Minority and regional languages often struggle to survive when dominant languages, such as English, Chinese, and Spanish, flood digital platforms. For Sindhi, this competition is real, and without collective effort, its global visibility may remain minimal.

Opportunities in the Digital Era

Although the challenges are serious, the digital age also presents exciting opportunities for Sindhi, for example.

The Role of Social Media

Platforms like Facebook, Twitter (now X), YouTube, Instagram, and TikTok offer unprecedented chances to showcase Sindhi. Many young content creators are producing blogs, vlogs, podcasts, and short videos in Sindhi. Their efforts not only entertain but also normalize Sindhi as a modern, usable language. When Sindhi appears on trending platforms, it inspires pride and belonging among younger generations.

Online Education and Digital Libraries

Books, manuscripts, and classic literature in Sindhi can be preserved and shared through online libraries and apps. This allows Sindhis across the world, from Karachi to Toronto, to access their language easily. Online courses, e-books, and tutorials in Sindhi could give students the comfort of learning in their mother tongue, bridging gaps in education.

Wikipedia and Digital Encyclopedias

Sindhi Wikipedia, though growing, needs much more investment. A stronger presence here would allow Sindhi to stand alongside other world languages in providing free knowledge to all. Expanding entries on history, science, arts, and biographies in Sindhi would enhance both the language’s prestige and its usability.

Mobile Applications and AI Tools

Mobile apps, from dictionaries to games, can greatly increase Sindhi use. Educational apps for children, translation apps, and AI-based voice tools can modernize Sindhi and attract new learners, even among non-Sindhis. Machine translation, speech recognition, and AI chatbots in Sindhi are the next frontier that can make the language competitive in the digital economy.

Diaspora and Global Connectivity

The Sindhi diaspora in India, the Middle East, Europe, and North America can play an important role by promoting Sindhi content internationally. Digital platforms allow them to share songs, stories, podcasts, and cultural events that preserve a sense of identity and strengthen the language’s global reach.

Recommendations for Progress

Technology alone cannot guarantee Sindhi’s digital progress. Strategic action is required, for example;

• Government and Institutional Support: Launch projects for Sindhi digital archives, e-libraries, and online content development.
• Youth Participation: Encourage students and young professionals to create Sindhi blogs, YouTube channels, and educational resources.
• Training and Competitions: Hold workshops, hackathons, and competitions to develop apps, software, and multimedia in Sindhi.
• Cross-disciplinary Content: Promote Sindhi not just in literature, but also in science, health, technology, and business, making it a language of knowledge as well as culture.
• Partnerships with Tech Companies: Work with global platforms (Google, Meta, Microsoft) to ensure Sindhi has the same technological support as other regional languages.

Conclusion

The future of Sindhi in the digital age can indeed be bright, but only if we act together. Technology is merely a tool; the will to use it must come from the people. When we speak, write, publish, and share knowledge in Sindhi on every digital platform, we affirm the language’s value and ensure its survival.

Sindhi is not just a language of folklore and tradition; it is a living, evolving medium capable of expressing modern science, philosophy, and creativity. By taking bold steps now, we can ensure that Sindhi not only survives globalization but thrives in it, shining as a language of both heritage and progress.

Read: Sindh Heritage in Folk Songs

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Abdullah Soomro, penname Abdullah Usman Morai, hailing from Moro town of Sindh, province of Pakistan, is based in Stockholm Sweden. Currently he is working as Groundwater Engineer in Stockholm Sweden. He did BE (Agriculture) from Sindh Agriculture University Tando Jam and MSc water systems technology from KTH Stockholm Sweden as well as MSc Management from Stockholm University. Beside this he also did masters in journalism and economics from Shah Abdul Latif University Khairpur Mirs, Sindh. He is author of a travelogue book named ‘Musafatoon’. His second book is in process. He writes articles from time to time. A frequent traveler, he also does podcast on YouTube with channel name: VASJE Podcast.

The post Sindhi Language Digitization: Pathways Ahead first appeared on Sindh Courier.

Ali Raza Dayo

Sindhi Language Authority (SLA), with the help of the Sindh Government, has launched short training programs of Teachers’ Certificate Course under the supervision of Ph.D. scholars.

This course is generally designed for individuals who want to teach the Sindhi language effectively at schools, academies, and tuition centers. The duration of this short course is one month, and there are 20 lectures in total.

The main purpose of this training is to guide teachers with modern teaching skills, modern methodology, and a good understanding of Sindhi grammar and correct pronunciation of words.

This institution also offers a three three-month basic language courses through which learners would be able to speak well and correct pronunciation of the words.

Both language courses are professional training courses for effective and productive teaching of the Sindhi language. The Teachers Certificate Course runs for one month, and the Basic Language Course runs for three months, and are completely free of cost. Both sessions are conducted offline as well as online. Trainers are Ph.D. holders and have great experience in teaching. They provide a friendly and encouraging environment. Introduction to language and its basic branches, such as Phonetics, Phonology, Morphology, Syntax, and Semantics, is to be taught. Apart from grammar, you would learn new teaching skills and strategies, lesson planning and class management, which most teachers lack in that, and also would learn methods of student-based learning.

There are multiple benefits of both Basic Language and Teacher Certificate Courses. At first, promoting the Sindhi language is not the real matter, but it is a start to save the Sindhi language, cultural values, diversity in Sindhi literature, and heritage. On the other hand, here is also one more perspective of that course, and linguistically, our children must be given a proper education in their first language.

It has been observed that today’s young generation is unable to compete due to not having a proper education in their first language. It is linguistically proven that a child must be given education in their mother tongue, through which the child would surely be able to learn a second language easily based on their first language. Here is the point we need to understand: how important this course is.

If anyone is keen and passionate about the Sindhi language and has a dream of contributing to education, it is his time. One-month Teacher Certificate Course by Sindhi Language Authority is just more than training.

Graduates and language lovers are encouraged to enroll in this course. As a student of this institution, I would like to share my experience. This short training course did not just train me, but it connected me to the history of Sindh culture, literature, language, civilization, and identity and also gave me enough confidence to motivate others. At the end of the classes, a final exam will be conducted. A certificate will help open the doors of opportunities for the teachers to go to private schools, academics and language institutions.

Government of Sindh should take efforts to support this language institution by promoting teachers’ training programs and offering job opportunities to the certified Sindhi language teachers.

SLA was established in 1990 for the promotion and preservation of Sindhi language, literature, culture and identity. Many Sindhi scholars including Dr. Nabi Bux Baloch have contributed a part of their lives to this institution.

Read: Sindhi Language: Cultural, Historical, and Social Importance

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• Its linguistic connections to Dravidian languages, combined with its historical continuity, make it a crucial bridge for understanding the meaning and symbolism of Indus inscriptions

Aziz Kingrani

The Indus script remains un-deciphered despite numerous attempts since its discovery, including ongoing research efforts today. While linguistic connections have been explored to decode the writing system of the Indus Valley Civilization, scholars have yet to achieve a definitive breakthrough. Some researchers propose a link to Dravidian languages, while others favor a post-Dravidian context for interpreting the script. This study focuses on deciphering the fish sign within the Indus script. While previous interpretations have primarily relied on Dravidian languages, this research presents an alternative perspective based on the Sindhi language. Although Sindhi is now classified as an Indo-Aryan language, it retains a rich vocabulary and linguistic structures derived from Proto-Dravidian and Dravidian languages, including words with similar phonetic features.

Introduction

Over a century has passed since the discovery of the Indus Valley Civilization, yet its script remains an un-deciphered enigma. The primary challenges preventing a widely accepted decipherment have been extensively explored. Similarly, interpreting the “fish” sign within the Indus script presents comparable difficulties. Since the 1960s, numerous scholarly studies have attempted to analyze the structure of the script, notably those led by Russian linguist Yuri Knorozov, Finnish archaeologist Asko Parpola, and Indian epigraphist Iravatham Mahadevan, employing computational and other analytical methods (Janer R. McInath, 2008, p. 55). Although direct textual records of the Indus script may not be available, Shu-ilishu’s cylinder seal offers a glimmer of hope for future breakthroughs in deciphering this ancient writing system (Possehl, 1996, p. 43).

This study examines two central questions: Can we determine the possible meaning of the “fish” sign? If so, can this interpretation provide deeper insights into Indus society and culture? It will be argued that the fish symbol held significant political and religious importance within the Indus Valley Civilization. Furthermore, this analysis will treat the symbol as an ideogram, prioritizing its conceptual meaning rather than its phonetic value (Sengupta A., 2023, p. 87).

The fish signs of the Indus script are believed to have multiple interpretations. One prominent theory suggests that the fish symbol represents a star, astral deities, and the Dravidian etyma ‘min’ (‘fish’) and ‘min/vin’ (‘star,’ ‘to glitter, shine, and flash’). This interpretation aligns with various elements of Indian astronomical and religious traditions, including planetary worship, the Vedic star calendar, the vernal equinox, the significance of due east, and the asterism marking the New Year. Additionally, astral proper names in India, the North Star, and evidence of Harappan goddess worship have been considered in relation to this symbol. The combined motifs of “fish” and “star” on Indus pottery from Amri further support these interpretations (Parpola, A., 1994, pp. 179, 182, 183, 201, 240).

Robert (1976, p. 196) argues that this linguistic root is preserved in many Dravidian languages. The word ‘vin’ refers to the sky and derives from ‘vin’, meaning “to be clear,” while ‘min’ signifies both “a star” and “a fish,” originating from ‘min’, meaning “to glitter.” Similarly, the Tamil word ‘vejjī’ denotes the planet Venus and silver, derived from ‘ven’, meaning “white.”

However, in general, there is no significant difficulty in distinguishing Sanskrit derivatives from ancient Dravidian roots. Only a few cases present ambiguity regarding whether certain words originate from Sanskrit or Dravidian. For instance, ‘nīr’ (water) and ‘min’ (fish) are claimed as components of both languages. Nevertheless, it is widely believed that both words are of Dravidian origin (Robert, C., 1976, p. 45). In Sindhi, the word ‘nīr’ refers both to water and to tears. Krishnamurti confirms that the Proto-Dravidian word for “water” is ‘nīr’, a term that remains consistent in Dravidian languages (Krishnamurti, 2003, p. 46).

Similarly, in Sindhi, the word ‘meen’ traces its roots to the Proto-Dravidian term ‘min’, which means “fish,” “brightness,” “shining,” and “a planet” (Blouch, 1988, p. 2760). Furthermore, Baloch (2006, p. 657) notes that in Sindhi, ‘Meena’ (‘mina’) signifies “sky,” “blue color,” “painting on gold and silver,” and ‘meenakari’ refers to colorful enamel work on precious metals, all of which symbolize shining and glittering.

It has been suggested that the Proto-Dravidian word for “fish,” ‘mīn’, is widely used across present-day India and conveys meanings such as “shining,” “bright,” and “gemstone” in several Dravidian languages. Etymologically, it is linked to the Proto-Dravidian root verb ‘mīn’, which denotes “to shine” and “to glitter.” Symbolically, it has been associated with stars, fireflies, lightning, and fish-eye stones, among other luminous entities (Ansumali, B., 2023, pp. 1–3).

According to Parpola, the combination ‘ 7 + fish’ or  ‘fish + 7’ (‘elu + min’) represents “seven stars.” In Tamil, this refers to Ursa Major, known in India as the “Seven Sages.” A similar concept exists in India, where seven fish-shaped sages are worshiped (Parpola, A., 1994, p. 275).

In the Sindhi language, the word ‘min’ or ‘meen’ denotes fish and a ‘Katti’ for seven stars. The ‘Katti’ is a constellation of seven stars in the sky, which also appears in Sumer. Additionally, ‘katti’ refers to a specific season for cultivation (Balouch, N. A., 2006, p. 483). During this season, when the constellation of ‘katti’ appears at the center of the sky, peasants traditionally begin planting crops. From a Sindhi linguistic and cultural perspective, the interpretation of   ‘7 + fish’ or ‘fish + 7’ may correspond to ‘katti’.

Similarly, the combination ’fish + 3’ symbolizes three stars, corresponding to the asterism of Mrigashira in Tamil (Parpola, A. 1994, p. 275). In Tamil Nadu, this constellation is associated with the “Month of the Seven Sages.” In Sindh and the Sindhi language, it is referred to as ‘treru’ or ‘trelhu’, denoting “three stars” or “three rows of stars” (Balouch, 2006, p. 150). Consequently, the expression ’fish + 3’ may represent ‘teru’ or ‘trelhu’ in the Sindhi language.

Although this is unrelated to the main topic, it is essential to mention that the ‘ratti’   unit, based on the weight of ‘Abrus precatorius’ seeds, continues to be widely used for measuring gold across India (Ansumali, B., 2022). If this symbol represents ‘ratti’, then similarly, in Sindh and the Sindhi language, ‘ratti’ has been used as a unit of weight exclusively for gold since ancient times and remains in use today. According to the interpretation of this symbol as ‘ratti’, the combination ’2 + ratti’ or   ‘ratti + 2’ may similarly denote a value of two ‘rattis’.

According to the M-410 seal of Mohenjo-daro, a crocodile is depicted consuming or swallowing fish, which implies a connection to water. However, the seal does not suggest any association with gemstones, gems, eye shaped stones, or even stars. This is because a crocodile is inherently linked to water and consumption of fish but not to the consumption of gemstones or beads, nor does here appears any symbolic connection to a star. Therefore, the interpretation of min or meen in relation to a gem or star should be reconsidered for its accuracy.

Conclusion

Although Sindhi is classified as part of the Indo-Aryan language family, its roots can be traced back to Proto-Dravidian and Dravidian languages. The interpretation of the fish sign in the Indus script, using Proto-Dravidian and Dravidian words such as ‘nīr’, ‘min’, and ‘meen’, demonstrates that these linguistic elements have persisted in the Sindhi language. This suggests that Sindhi was originally a Dravidian language but, due to prolonged influence from Aryan and Semitic languages, it eventually became part of the Indo-Aryan group.

Consequently, the Sindhi language could serve as a valuable resource in deciphering the Indus script. Its linguistic connections to Dravidian languages, combined with its historical continuity, make it a crucial bridge for understanding the meaning and symbolism of Indus inscriptions. Future research incorporating Sindhi, along with other Dravidian linguistic and cultural elements, may contribute significantly to unraveling the mysteries of the Indus script.

References

1. Janer. R Mcinath. 2008. The ancient Indus Valley: new perspective
2. Possehl, Gregory L. (1996).The Indus Age: The Writing System. Philadelphia, PA: University of Pennsylvania Press
3. Sengupta. S. 2023. Fish Symbolism in Indus Valley Epigraphy and Protohistoric Accounts
4. Parpola. A. 1994. Deciphering the Indus Script, Cambridge University
5. Robert, Caldwell. 1976. A Comparative Grammar of the Dravidian languages, p-45, 196
6. Kirishnamurti, Bhandriraju, 2003. The Dravidian Languages, Cambridge University
7. Baloch N.A. 1988. Sindhi dictionary vol.5. Sindhi Adabi Board Jamshoro, Sindh
8. Ansumali. B. 2023. Can the semasiographic /logographic Indus script answer the Dravidian question? P-1- 3
9. Balouch, N.A. 2006. One vol. Sindhi Dictionary, Sindhi Language Authority Hyderabad, p-657
10. Ansumali Bahata, 2022. Gold and ‘ratti’ signs inscribed on Mohenjo-Daro’s gold-assaying needles

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Aziz Kingrani, hailing from village Haji Manik Kingrani, Johi, Dadu District, Sindh, Pakistan, is poet, short story writer, playwright and a researcher. He has been contributing in the fields of history and literature. He has served as a professor as well. His 17 books are published in English and Sindhi language. 

Read: Uncovering the Secrets of the Indus Valley Civilization and Its Un-deciphered Script

The post Deciphering the Fish Sign: A New Perspective first appeared on Sindh Courier.

Hindvasi Report

Hyderabad, India

The Hyderabad Literary Festival (HLF- Hyderabad LitFest 2025) held in the Knowledge City of Hyderabad from January 24 to 26, did something historic in its 15^th edition. It included Sindhi language and focused entirely on it. What followed during the three festival days was inspiring for the often neglected Sindhi language.

On 24th January was an enlightening panel discussion: Fragmented Selves: Sindhi Language, Literature, and History. The well-known writers Nandita Bhavani and Rita Kothari, were talking to Moderator Soni Wadhwa, on the Sindhi Language. Nandita Bhavnani was brilliant in presenting her views. Rita Kothari was as good as Nandita. Soni Wadhwa probed deeper to give the huge gathering at the HLF an insight into the Fragmented Selves, Sindhi Language, Literature and History.

Hyderabad LitFest organized Multilingual Poetry Readings in English, Hindi and Sindhi. Aditya Tiwari, Afshan D’Souza-lodhi, Jitendra Vasava were really good at reading their poems. Susheel Gajwani presented three classic Sindhi poems by three Sindhi poets of great stature. Nand Javeri’s Pala Pala jo Pandhi, Mohan Gehani’s short poems and Paru Thakur Chawla’s Pyaar Khiski vayo hathan maan.

The HLF-loving audience were thrilled to hear the Sindhi language poetry. It was a new experience for the people attending this session. The Sindhi sessions were like a crescendo. The graph rising higher and higher. So when Dr. Subhadra Anand and Saaz Aggarwal, the ever so loved English writers, researchers and lovers of the Sindhi language, spoke at length about Sindhi identity and Culture, the people were amazed by what they learnt about the Sindhi identity and culture. Moderator Aparna Rayaprol was aware of the brilliance of the work done by Dr. Subhadra Anand and Saaz Aggarwal and made the conversation a revelation for the audience. It had the audience wondering why the Sindhi language was being given an unfair treatment.

26th January afternoon was invigorating at this delightful festival. The Hyderabad LitFest 2025 had two important book launches. Menka Shivdasani, Barkha Khushalani and Susheel Gajwani read a beautiful folktale-The Flute and the Tree, the Umar Marui tale from Menka Shivdasani’s The Seven Queens, an original English Anthology written by the highly respected English Poet Menka Shivdasani, beautifully translated by Barkha Khushalani.The Seven Queens was launched in the presence of Dr. Subhadra Anand, Anju Makhija and HLF attendees.

Also launched was Mohan Gehani and Menka Shivdasani’s Anthology on Sachal Sarmast, Love is the Only Finality.

Then, HLF 2025, with Saaz Aggarwal, Barkha Khushalani launched Susheel Gajwani’s English book, SUNRISE over VALIVADE, in the presence of Menka Shivdasani, Anju Makhija, Dr. Subhadra Anand, Sushil Anand and the wonderful HLF program Host. Saaz Aggarwal, Barkha Khushalani and Susheel Gajwani read a chapter from SUNRISE over VALIVADE.

The lovers of good literature were truly enthralled to hear the Sindhi Poetry and Folktales as well as the fresh cultural perspective on the rich language, presented by the Sindhi writers, poets and researchers.

The icing on the delicious HLF 2025 cake was the screening of the highly acclaimed Sindhi feature film, AakhreenTrain -The Last Train, produced by Shobha Lalchandani, Anil Chawla, Barkha Khushalani, and Goldie Gajwani and directed by Susheel Gajwani. Watching AakhreenTrain -The Last Train overwhelmed a lot of people. It was the first Sindhi film the people had seen. The love story, against the ghastly backdrop of the Partition, touched the non-Sindhi audience to the core. Hyderabad’s The Pinnacle, T-Hub theatre, in the Knowledge City, was a full house packed with a discerning audience. AakhreenTrain -The Last Train was screened here by HLF 2025, Moving Images Talkies. Sanghamitra Malik hosted an animated interaction with the director Susheel Gajwani after the screening. The screening was on Saturday, 25-1-25. Sanghamitra Malik called Aakhreen Train-The Last Train an important film on Partition depicting the Sindhi anguish and trauma so effectively.

Hyderabad LitFest must be congratulated on creating history by including Sindhi language and literature in the festival. For the first time ever in the history of the LitFest Scenario of Indian literature, the Sindhi language, literature and culture were represented with a strong sense of pride by Dr. Subhadra Anand, Menka Shivdasani, Saaz Aggarwal, Nandita Bhavnani , Rita Kothari, Soni Wadhwa, Anju Makhija, Barkha Khushalani and Susheel Gajwani. Congratulations, Dr. Vijay Kumar, Dr. Kinnera Murthy, Dr. Usha Raman and the entire HLF Team.

Read: ‘Sunrise Over Valivade’: A historical record and an intimate family account

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Text Courtesy: Hindvasi, a Mumbai-based weekly magazine (February 2, 2025 issue)  

Photo Courtesy: Saaz Aggarwal

The post Hyderabad LitFest Focuses on Sindhi language and literature first appeared on Sindh Courier.

• Even though Sindhi has constitutional and provincial recognition, policies for its development in education, administration, and media are not effectively implemented

Ayesha Aziz Bughio

The Sindhi language holds a significant place in the cultural, historical, and social identity of Sindh. It is not only the mother tongue of the people of Sindh but also a vital medium for preserving the traditions, literature, and identity of this region. Sindhi is the official language of Sindh and serves as a strong symbol of national and cultural identity. It has been passed down through generations through Sindhi literature, poetry, and folk tales. The language plays a crucial role in preserving local traditions, customs, and historical narratives. The Sindhi language plays a fundamental role in preserving the cultural identity of Sindh through literature, religious expression, and social communication. Despite modern day challenges, its influence and significance cannot be undermined, and it remains an essential part of South Asia’s cultural diversity. Literature and Poetry, Sindhi literature, particularly its poetry, is immensely rich, featuring great poets like Shah Abdul Latif Bhittai and Sachal Sarmast. Their poetry revolves around themes of mysticism, love, spirituality, and truth, which continue to have a deep impact on Sindhi culture. Sindhi prose has also developed significantly, including newspapers, magazines, novels, and historical writings. Communication and Education, Sindhi serves as the primary means of communication among the people of Sindh, spoken widely in both rural and urban areas. It is taught in schools alongside Urdu and English, with ongoing efforts to strengthen its presence in education. The language has also influenced neighboring languages such as Punjabi, Gujarati, and Marathi. Sindhi has a strong connection with Sufism, as many Sufi verses, hymns, and religious songs are composed in Sindhi. The poetry of Sindhi Sufi saints is recited and sung at Sufi shrines and religious gatherings, serving as a source of spiritual solace. Sindhi plays a crucial role in fostering social cohesion, connecting different communities in Sindh. During the independence movement of Pakistan, Sindhi was a medium of resistance and regional identity. It has also played a key role in the struggle for Sindh’s autonomy and cultural recognition.

Challenges Facing the Sindhi Language

Despite its cultural and historical importance, Sindhi language is facing several challenges in modern times, particularly in urban areas where Urdu and English are becoming more dominant. Efforts are being made by Sindhi media (newspapers, TV channels, and radio stations) to keep the language alive. Language activists continue to strive for its promotion in education, culture, and development. Issues and Challenges of the Sindhi Language in Pakistan.

Sindhi, one of South Asia’s ancient languages, faces multiple social, political, economic, technical, and cultural challenges. Although it is the official language of Sindh province, various factors are hindering its growth and expansion, especially in urban areas.

Weak Implementation of Language Policies

Even though Sindhi has constitutional and provincial recognition, policies for its development in education, administration, and media are not effectively implemented. In government offices and courts, Urdu and English are predominantly used, limiting Sindhi’s official presence. Private schools often do not follow the mandatory Sindhi language curriculum. There is no significant effort to reintroduce Sindhi in the Sindh Assembly, judicial system, and business sector. Strict laws should be enforced to make Sindhi mandatory in administrative, educational, and judicial sectors. Institutions and universities focusing on Sindhi language studies should be strengthened to produce linguistic experts. Urbanization and Demographic Changes, Large-scale migration from other provinces has led to a decline in Sindhi-speaking populations in major cities like Karachi, Hyderabad, and Sukkur. Karachi, the capital of Sindh, has seen a significant increase in the Urdu-speaking population, reducing the use of Sindhi. The younger generation in cities prefers Urdu and English, which is diminishing the role of Sindhi. Greater emphasis should be placed on teaching Sindhi in urban schools to encourage the younger generation to learn it. Sindhi-speaking families should promote Sindhi usage at home to maintain linguistic continuity. Crisis in Sindhi Language Education, The education system in Sindh is not effectively promoting the Sindhi language. Private schools like Beaconhouse and City School do not make Sindhi a compulsory subject. Government-run Sindhi-medium schools suffer from a lack of resources, untrained teachers, and outdated curricula.

Higher education institutions have limited programs for Sindhi language and literature development.

Sindhi should be made mandatory in all private and public schools. Modern curricula, teacher training programs, and online educational platforms should be developed for Sindhi. Scholarships should be provided for research in Sindhi language and literature at universities. Limited Career Opportunities in Sindhi

The limited use of Sindhi in business, employment, and higher education sectors discourages people from learning it. Many jobs, business contracts, and official work are conducted in English or Urdu. People prioritize learning Urdu and English to secure better career opportunities. Competitive exams like CSS, PMS, and PCS do not give significant importance to Sindhi, restricting its scope. Sindhi should be included as an optional subject in competitive exams. Business and government institutions should encourage Sindhi-speaking and writing skills. New programs should be introduced in legal, medical, and business education in Sindhi.  Limited Digital Presence of Sindhi Language, Sindhi’s presence in the digital world is minimal, distancing the younger generation from it.

Read: THE ENGLISH CONNECTION TO THE SINDHI LANGUAGE

There are few mobile apps, software, and typing tools available in Sindhi. There is a lack of Sindhi content on YouTube, social media, and websites. Sindhi films, educational content, and digital media lack subtitles or dubbing. New mobile apps, websites, and educational platforms should be developed in Sindhi. Sindhi typing tools, keyboards, and software should be improved for online accessibility. Content creators (YouTubers, bloggers, and writers) should be encouraged to produce Sindhi content. Crisis in Sindhi Media and Literature. Sindhi literature, media, and arts are not receiving adequate support and promotion. Readership of Sindhi newspapers (such as Kawish and Ibrat) is declining.

Read: Indian Hyderabad Literary Festival to Showcase Sindhi Language

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Aisha Aziz Bughio is graduate student of Anthropology and archeology from university of Sindh Jamshoro

The post Sindhi Language: Cultural, Historical, and Social Importance first appeared on Sindh Courier.