Dr. Muhammad Mataro Hingorjo | Ireland

Sindh is passing through one of the most sensitive moments in its history. What is happening today should not be dismissed as ordinary government business, media drama, or merely a rivalry between political parties. The unity, identity and future of Sindh are at stake.

There is growing and, Sindhis believe, artificially engineered discussion about creating new provinces or administrative units within Sindh. The position of the Sindhi people must be absolutely clear:

Sindh is not merely a province or an administrative unit. It is an ancient civilization and the historic homeland of the Sindhi people for thousands of years. Sindh is indivisible. We will never accept the division of our homeland.

The current confrontation between PPP and MQM in the Sindh Assembly should not make Sindhis complacent. Many see it as political theatre that risks creating the impression that nothing fundamental is at stake, while much deeper interests may be involved.

This is not simply a conflict between political parties. Many Sindhis believe that the fragmentation of Sindh ultimately serves powerful forces within the Pakistani establishment, particularly the military establishment, by making Sindh easier to control politically and economically.

A fragmented Sindh would weaken the collective political strength of its people and potentially make its land, cities, coastline and natural resources easier to control. The weakening of the indigenous connection between the Sindhi people and their historic homeland could have consequences for generations.

Karachi is central to this question. Karachi is the historic capital of Sindh and, for Sindhis, the only city in the province with metropolitan facilities, institutions and opportunities on such a scale. Losing Sindh’s political and constitutional ownership of Karachi would therefore be an enormous loss for Sindh and for future generations.

This is why Sindhi intellectuals, writers, poets, lawyers, students, academics, journalists, professionals and the Sindhi diaspora across the world must wake up and pay attention.

This is not a call for hatred against anyone. It is a call for awareness, unity and peaceful democratic resistance to every attempt to divide Sindh.

Political parties may compromise. Governments may change. Leaders may come and go. But once a historic homeland is divided, the consequences can last forever.

Sindh is not a collection of administrative units to be rearranged according to the interests of powerful institutions.

Sindh is the historic and indivisible homeland of its people.

We are at a critical stage of history.

Sindhis everywhere must wake up, stand together and organize peaceful, democratic resistance—before it is too late.

Read: Mythical Supremacy and Settler Mentality

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Dr. Muhammad Mataro Hingorjo is a Family Physician originally from village Dhandhi Hingorja, Tharpakar, Sindh, currently residing in Limerick Ireland.

The post A Wake-Up Call to Sindhis first appeared on Sindh Courier.

• When we turn the pages of history, we discover that Sindhis have never been confined solely to comfort-zone living. Historically, this assumption proves inaccurate.

Abdullah Usman Morai | Sweden

Sindhis are often described as people who prefer not to step outside their homes and comfortable lives means their “comfort zones.” To some extent, this perception seems true because Sindhi society has historically maintained deep attachments to its land, villages, families, and traditions. Many families once had enough to meet their daily needs with ease. In Sindhi, this is described as a “Mani Machhi Wari Zindagi”, which means a household where bread and fish are available, meaning basic sustenance is assured. In other words, if peace, stability, and food are present at home, why venture abroad?

But when we turn the pages of history, we discover that Sindhis have never been confined solely to comfort-zone living. Historically, this assumption proves inaccurate.

Shah Latif and Maritime Journeys

Three to four hundred years ago, Sindh’s great Sufi poet Shah Abdul Latif Bhittai, in his masterpiece Shah Jo Risalo, particularly in Sur Samundi, mentioned Sindhis who traveled to distant lands for trade. Latif paid poetic tribute to Sindhi seafarers, traders, sailors, and travelers, honoring their struggles, hopes, and sacrifices. Through his verses, he immortalized those who journeyed far and wide for livelihood and commerce.

This stands as clear evidence that Sindhis were well acquainted with overseas travel for trade and employment. While many of these traders may have been Hindu Sindhis, overall, the land of Sindh produced people who crossed seas and built connections with the world. In other words, entrepreneurial spirit and global awareness have long existed throughout Sindh.

Attachment to Home: Compulsion or Choice?

Many Sindhis hesitated to leave home because their basic needs were already fulfilled in their villages and towns. Going abroad meant staying away from family for long periods, an emotionally difficult decision in Sindhi society. Consequently, many Sindhis traveled to big cities only temporarily, for business, trade, or visits, and returned to their hometowns after a short while.

Changing Times and Forces of Transformation

Over time, circumstances changed. Economic activity declined in rural areas, affecting Sindh’s countryside. Water shortages, deteriorating law and order, population growth, expanding families, division of ancestral lands, and the desire for higher education became driving forces that compelled Sindhis to seek new paths and new horizons.

At the same time, ridicule and taunts from other communities within Pakistan, such as claims that “Sindhis never leave their homes,” became a challenge for Sindhi youth, motivating them to prove themselves nationally and internationally.

Today’s Sindhi Across the Globe

The thirst for higher education and passion for research are pushing Sindhis forward. Today’s Sindhi is different. Young Sindhi men and women can now be found in every corner of the world. Thousands of Sindhi students are pursuing higher education in Europe, many of whom have secured jobs and become part of their host societies.

Within Pakistan, Sindhis have migrated to major cities, especially Karachi and Islamabad, where their visible presence demonstrates that they are no longer confined to their hometowns.

Nowadays, Sindhis can be seen working in business, jobs, and services in Dubai, Abu Dhabi, Saudi Arabia, and Muscat. In various cities across the UK, they are active in healthcare, finance, IT, and business. In the United States and Canada, they are engaged in technology, medicine, engineering, and research. In Singapore, Hong Kong, Malaysia, and Indonesia, they continue their traditional trading legacies.

Interestingly, Sindhi communities also exist in Kenya, South Africa, Uganda, Rwanda, and even Latin American countries such as Chile, where they are involved in business. In countries like China, Australia, New Zealand, Germany, and Italy, Sindhi students are pursuing higher education and playing meaningful roles in local societies. Sindhi footprints have even reached and settled on distant islands across the world.

The Legal Path of Dignity and Respect

One encouraging and important reality is that most Sindhis prefer legal and dignified pathways abroad, like student visas, work visas, business visas, and lawful immigration channels. Illegal migration (“dunki”) or dangerous routes are not common among Sindhis and are not encouraged.

Choosing legal routes is not only a matter of personal dignity but also enhances the reputation of the entire community. When even one individual adopts illegal methods, blame often falls upon the whole nation. Therefore, today’s Sindhi youth, by choosing clean and lawful paths, are paving the way for future generations who aspire to become part of the global community.

In essence, sometimes, nations need criticism, hardship, and crises to move forward. Law-and-order challenges, economic pressure, and the pursuit of knowledge have all driven Sindhis toward new horizons.

From Shah Latif’s maritime travelers to today’s Sindhi students in European universities, this is a continuous journey of travel, learning, and identity. Today’s Sindhis remain deeply connected to their homeland while also being linked to the wider world.

Sindhis are no longer limited to being content with merely “bread and fish.” They are moving forward in search of knowledge, dignity, global citizenship, and a meaningful future. With determination, education, and hard work, they have set out to spread in the world for a better future and life, and perhaps this, after all, is the true beauty of any nation.

Read: From the Fields to Footprints

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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 Sindhis Elevating Beyond Comfort 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

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

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

• Here’s a thoughtful article connecting Moen Jo Daro — the pride of Sindh — with the modern Sindhi identity and consciousness.

By Dr. Mazhar Lakho | USA

When the dust of time settles over a civilization, only the strongest legacies survive — legacies not of power, but of wisdom, creativity, and humanity. For Sindh, that legacy is Moen Jo Daro, the “Mound of the Dead,” which remains alive in every pulse of Sindhi culture today.

Though it stands as an ancient ruin on the banks of the Indus River, Moen Jo Daro is far more than a collection of bricks. It is the soul of Sindh, a living connection between a 5,000-year-old civilization and the people who still inhabit its land, speak its language, and carry forward its values of tolerance, beauty, and community.

The Ancient Sindhi Civilization

Long before the world knew of Greece or Rome, the people of Sindh had already mastered the art of city planning, sanitation, and civic life. Moen Jo Daro was not just a city — it was an idea: a vision of urban harmony built on equality and order.

Its straight roads, public baths, drainage systems, and granaries tell us that Sindhis of that time believed in cleanliness, organization, and shared welfare. Unlike many ancient cities built around palaces and temples of power, Moen Jo Daro had no royal palaces, no monuments of conquest — only evidence of civic life, trade, and culture.

That very absence of hierarchy speaks volumes. It reflects a society built not on domination, but on collective dignity and coexistence — the same humanism that continues to define Sindhi ethos.

Cultural Continuity: The Indus Lives On

It is astonishing how much of that ancient spirit survives in Sindh today. The Ajrak and Topi, the mud architecture, the love of music and poetry, and even the symbols on Sindhi embroidery trace their roots back to the motifs found on seals and artifacts of Moen Jo Daro.

The same river, Sindhu (Indus), that nourished that ancient civilization still flows through the heart of Sindh. It carries not only water but memory — of artisans, farmers, and thinkers who gave the world one of its earliest urban cultures.

Even the Sindhi temperament — peaceful, hospitable, and deeply spiritual — mirrors the social fabric of the Indus Valley Civilization, which flourished without evidence of war or violent conquest.

Moen Jo Daro and Modern Sindhi Identity

For today’s Sindhi youth — scattered across Karachi, Hyderabad, Larkana, and even abroad — Moen Jo Daro is more than a heritage site. It is a reminder that they descend from a civilization of builders, thinkers, and artists, not just a province within Pakistan.

In a time when globalization threatens local identities, reconnecting with Moen Jo Daro gives Sindhis a rooted pride — a sense that their culture was once at the forefront of human progress.

Understanding this connection also strengthens the argument for Sindh’s rightful place in the modern world — as a region with an ancient, independent identity that predates modern states and political borders.

Neglect and Need for Revival

Sadly, while the people of Sindh still carry the spirit of Moen Jo Daro, the physical site itself suffers from neglect and decay. Poor preservation, corruption in heritage management, and lack of public engagement threaten to erase this priceless link with history.

The Sindh government, cultural institutions, and diaspora organizations like SANA must treat Moen Jo Daro not merely as an archaeological ruin, but as a living classroom — a place where children, artists, and scholars can reconnect with their ancestral roots.

Cultural festivals, digital reconstructions, and school curriculums should make Moen Jo Daro part of everyday Sindhi consciousness — not just an annual tourism slogan.

A Civilization That Still Speaks

Moen Jo Daro’s bricks may have fallen, but its message endures.

It tells us that greatness is not in conquering others, but in living harmoniously; not in weapons, but in water channels; not in palaces, but in the shared bath where all were equal.

In today’s divided world — and in Sindh’s struggle for justice and dignity — that message is more relevant than ever. Moen Jo Daro still speaks to us, quietly but powerfully, reminding every Sindhi that our story did not begin with colonialism or modern politics. It began thousands of years ago, with a people who valued peace, beauty, and community.

That civilization may have vanished from the surface, but it continues to breathe through the language, the songs, and the soul of Sindh.

Conclusion

To understand Sindh today, one must look backward — not in nostalgia, but in recognition.

Moen Jo Daro is not our past. It is our continuing identity, a symbol of resilience, intelligence, and peace.

If the world wants to understand the Sindhi spirit, it needs only to look upon those ancient ruins and see — the same courage, creativity, and humanity that still live in the people.

(AI Info) 

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Read: Faiza Ali – The Young Luminary of Sindhi Music

The post Moen Jo Daro and the Living Spirit of Sindh first appeared on Sindh Courier.

Hyderabad, Sindh

Central leaders of Awami Tehreek and its women wing Sindhyani Tehreek, gave a powerful call to arms for the 70 million Sindhis, vowing to resist the theft of their water, the corporate plunder of their lands, and the treachery of their so-called leaders.

Advocate Wasand Thari, President, Awami Tehreek, addressing a press conference on Saturday at Hyderabad press club, declared that Pakistan remains a prisoner of British imperialism and Punjab’s predatory elite, who have subjugated Sindh for 172 years through a calculated campaign of exploitation.

“Punjab’s rulers have pillaged Sindh’s water for over a century, building canals and channels to strangle our lifeline, committing genocide against 70 million Sindhis,” Thari contended. He accused Punjab of orchestrating an existential assault on Sindh, diverting its water to fuel corporate greed while Sindh’s own rulers—reduced to mere puppets—sell out their people. “The Pakistan People’s Party (PPP), a mouthpiece not of the Sindhi masses but of a handful of ruthless feudal lords, has bartered away the Sindhu River for a presidential seat, hawking our lands, resources, and river through corporate farming and the SIFC,” he charged.

Speaking of the PPP’s duplicity, he said alleging its insatiable lust for a powerless prime minister’s chair drives it to any betrayal. “Their words at yesterday’s rally expose their deceit,” he said, slamming the Bilawal-Shahbaz coalition for enforcing an undeclared “One Unit” agenda. He issued a stark warning: “The 70 million Sindhis will never accept the sale of our land and river. You’ve seen our rage in Ramadan and on Eid—this is just the beginning.” Committed to a peaceful democratic struggle, he distanced the movement from any violence-seeking factions, asserting, “The Sindhi nation shattered the martial laws of Zia, Ayub, and Musharraf with peaceful resistance, and we will bury these canals and corporate schemes the same way.”

The Awami Tehreek leader exposed the Bilawal-Shahbaz coalition’s land grab: 1.3 million acres of Sindh’s soil—part of 4.8 million acres nationwide—ripped from local landless farmers and gifted to foreign investors via the military-backed Green Pakistan Initiative. “This isn’t corporate farming—it’s occupation in disguise,” Thari said. He alleged PTI’s Arif Alvi and the PDM coalition in this plunder, enabled by laws like the SIFC and Board of Investment Amendment Act 2023, rammed through in a single day. “The establishment has armed itself with legislation to steal land, build canals, crush the judiciary, silence free speech, harass journalists, and impose education-hating retirees on our institutions—rewarding this treachery with a Form 47 election farce,” he said, rejecting this “illegal, unconstitutional” regime.

Sindh’s Non-Negotiable Demands

Thari laid out the Sindhi nation’s unshakable demands:

End the SIFC’s “One Unit”: Dismantle this oppressive framework and restore democracy now.

Halt Corporate Farming: Scrap these projects and return Sindh’s lands to local landless farmers and women, not foreign profiteers.

Stop Water Theft: Cut off Sindh’s water to corporate entities and abandon the six new “strategic” canals meant to devastate Sindh and other oppressed nations.

Reckoning for 172 Years: Hold Punjab accountable for violating national, Islamic, and international laws—including the Anderson Committee, Cotton Committee, 1945 Sindh-Punjab Agreement, and 1991 accord—turning lush Sindh into a barren waste.

Thari cataloged Punjab’s crimes: unauthorized canals like Central Bari Doab (1858), Sidhnai (1885), Lower Chenab, Lower Jhelum, Paharpur (1908), Upper Swat (1914), and the Triple Canal Project (1915)—all built in defiance of Sindh’s rights and international law. “These are war crimes,” he insisted, citing the Government of India Act 1935 and Rao Commission, which uphold lower riparian rights. He demanded an international commission to settle the Sindh-Punjab water dispute and deliver justice for injustices since 1853.

A Nation on the Brink

Thari painted a grim reality: the Indus, once releasing 150 MAF of water to the sea, now limps at 10 MAF under the 1991 accord—often nothing outside floods—killing the Indus Delta and its world-renowned mangroves. “Our people lack drinking water, our livestock perish, and six new canals for corporate farming threaten to turn Sindh into a desert,” he warned. As the world dismantles dams and canals, Punjab’s mafia builds more, dooming the nation for profit.

A Relentless Struggle

Awami Tehreek pledges an unrelenting fight. On June 21, 2025, a nationwide rally marking Rasool Bux Palijo’s 7th death anniversary will unite oppressed nations against corporate farming and canals. Protests will erupt across Sindh: Sujawal (April 12), Mithi (April 13), Tando Bago (April 13), Jati Chowk (April 19), Qambar (April 6), Baghana (April 6), Johi (April 16), and Larkana (May 3), culminating in International Peasants’ Struggle Day on April 17. “This is our battle for survival,” Thari vowed.

Joined by senior leaders like Noor Ahmed Katiyar, Dr. Marvi Sindhu, and others, Thari signaled an unbreakable front. The 70 million Sindhis have risen—peaceful, resolute, and ready to reclaim their river, land, and dignity.

Read: Indus River: It’s more than just water

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The post Sindhis are resolute to resist plunder first appeared on Sindh Courier.

Sindh Courier Report

Vadodara, Gujarat, India

The vibrant Sindhi community of Vadodara once again embraced their rich cultural heritage with a grand ten-day celebration of New Sindhi Year ‘Cheti Chand’, commemorating the birth anniversary of Lord Udero Lal. This year’s festivities were marked by a series of engaging events that fostered community spirit and showcased traditional music, dance, and culinary delights, culminating in a splendid celebration on March 30.

The celebration of Cheti Chand in Vadodara city of Gujarat state of India has always been a vibrant and meaningful community event! Like every year, this year too, with activities spread across ten days, it brought together a significant number of Sindhis for cultural festivities, prayers, and social gatherings. Here’s a brief overview of the highlights:

The 10-day celebration concluded on Sunday March 30, with grand Sargas (Procession), engaging around 5000 participants from Vadodara and nearby cities, who enjoyed dancing to Sindhi songs and distributing Prasad along the route. Grand Sargas, which started at 5pm from Prem Prakash Dharam Tirth and passed through various parts of Sant Kanwar Nagar, concluded at 10pm.

Overview of Events

Festival Kickoff

The celebrations commenced on March 21 with the screening of the highly anticipated Sindhi film Vardan-3 at a local cinema, drawing a dedicated audience eager to immerse themselves in cultural narratives. This film was screened daily throughout the festival, setting the tone for the celebratory events to follow.

Alkapuri Sindhi Association Function

On March 22, the Alkapuri Sindhi Association held a festive gathering at the Ridhi Sidhi Party Plot, welcoming approximately 350 attendees. The event featured traditional Sindhi festivities, showing the community’s deep roots and commitment to cultural preservation.

Cultural Program

Mr. Haresh Agnani shared some details of the celebration, according to which Sindhi Kanwar Kala Kendra along with Gujarat Sindhi Sahitiya Academy, Gandhinagar organized Sindhi Cultural Program containing dances on various Sindhi songs on March 23. Approximately 250 Sindhis attended the program. Function was followed by Prasadi of Ragda Pettis and Pav.

Bike Rally

On Monday morning March 24, a bike rally of over 1000 bikes was organized by Sant Kanwar Nagar Vepari Sangathan. The main organizers were Mahesh Chhutani and Rajesh Balwani. Rally was attended by all Sindhi Mandirs of Vadodara.

Bike rally started from Sant Satramdas Mandir and covered Prem Prakash Dharam Tirth, Shani Dev Mandir, Swami Lilashah Dharamshala, Sindh Cooperative Credit Society, Faqir ki Jhopdi-Baba Parsram Darbar, Old Jhulelal Temple, B Block, New Jhulelal Mandir, Sant Kanwar Nagar Warasia, Lahripura Jhulelal Temple, Jhulelal Temple, Sawad Colony, Sant Mata Mayadevi Darbar etc.

Behrana Sahib Program

On the same day, Varun Seva Trust organized a program of 1111 Behranas (First Time in Vadodara). Sant Sain Lal das (Chakarbhata), Sant Sain Jagdish Lal (Amdavad), Shehrawala Sain, Charan Sain, and Mukesh Sain were present in the program.  Approximately 3000 Sindhis attended the function.

In 1111 Behrana Sahib program all dignitaries of Vadodara City including Mr. Govind Bhai Thakur Saree, Mr. Roopchand Vaswani, Shyam Theli Bhandar, Advocate Anita Amrani, Mr. Haresh Banyan Paradise and others were present.

Blood Donation Camp

In a heartwarming display of community service, the Lahripura Sindhi Vyapari Parivar organized a blood donation camp on March 27 at the Jhulelal Temple. Under the aegis of Sain Manishlal of Bharuch Jhulelal Temple, this 26th-year initiative successfully collected 1,003 units of blood, emphasizing the community’s dedication to humanitarian causes.

Sant Mata Mayadevi Darbar Celebration

The following day, March 28, Sant Mata Mayadevi Darbar hosted a program at Shagun Banquet Hall, where approximately 400 Sindhis enjoyed engaging performances by the Deepak Music Party and dancers from the Stylo Dance Academy. Following the entertainment, a delicious dinner was served to all attendees.

Committee Bagh Sindhi Morning Walkers Group Event

On March 29, the Committee Bagh Sindhi Morning Walkers Group orchestrated a lively program from 7 AM to 10 AM outside the garden on the main road with permission from the Vadodara Municipal Corporation and traffic police. Approximately 2,000 participants danced to DJ Sindhi songs, enjoying a delightful breakfast featuring local delicacies such as Dal Pakwan, Sindhi Pakoda, samosas, and fruits. This event was organized by community stalwarts Mr. Raju Ladla, Mr. Govindbhai Thakur Saree, and others.

Grand Function at Prem Prakash Dharam Tirth

Later that same day, a grand function unfolded at Prem Prakash Dharam Tirth, where renowned Sindhi singers Mr. Pintu Soni and Mr. Jayesh Amarnani performed a variety of cultural and devotional songs. This poignant gathering attracted approximately 15,000 devotees, fostering a spirit of togetherness. The event culminated at midnight with a cake-cutting ceremony and a fireworks display, heralding the beginning of the new Sindhi year.

Waghodia Road Sindhi Panchayat Celebration

The climax of the festivities fell on March 30, when the Waghodia Road Sindhi Panchayat organized a celebratory program from 10 AM to 3 PM at Indrapuri Atithi Gruh. Under the guidance of Mr. G V Moorjani, Mr. Assan Parwani, and Mr. Haresh Artwani, roughly 1,000 Sindhis gathered to partake in traditional dances to Sindhi and Hindi songs, enjoying a communal Bhandara that celebrated the spirit of sharing and fellowship.

Conclusion of Celebrations

As the colorful celebrations came to a close late in the night, March 30, the joyous atmosphere lingered, leaving the community enriched by the cultural exchanges, the sense of unity, and the deep-rooted traditions that define the Sindhi identity.

Community Reflection

This year’s Cheti Chand celebration in Vadodara not only commemorated the birth of Lord Udero Lal but also strengthened the bonds among Sindhis both locally and globally. From heartwarming acts of service to lively cultural gatherings filled with music and dance, the ten-day festival reflected an unwavering commitment to preserving and promoting Sindhi heritage.

The participation of thousands in these events underscores the resilience and vibrancy of the Sindhi community in Vadodara, reflecting their love for culture, devotion, and community welfare. As they look forward to next year’s celebrations, the memories of this vibrant festival will surely resonate in the hearts of all who took part.

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The post Grand Celebrations of Cheti Chand first appeared on Sindh Courier.

By Ramesh Raja

Udero Lal, also known as Jhulelal and Palli Varu Pir, is a revered spiritual figure in Sindh, Pakistan, and among Sindhi communities worldwide. He is believed to be an incarnation of Daryah Shah, the River God, and is particularly venerated by Hindus as a divine protector and a symbol of Sindhi identity. His legacy, which embodies religious harmony and the deep connection between Sindhi culture and the Indus River, continues to be celebrated through the annual festival of Cheti Chand.

The Birth and Legend of Udero Lal

According to tradition, Udero Lal was born in Nasarpur in 1007 Sambat (Hindu calendar), in the house of Ratnarai Lohana. A miraculous event is associated with his birth: he did not drink his mother’s milk until water from the Indus River was placed in his mouth. This event reinforced his identity as an incarnation of Varun Dev (the Water God), leading to his widespread veneration among the Sindhi Hindu community.

Another legend states that during a time of religious oppression in Thatta, a ruler named Markh Shah attempted to forcibly convert Hindus to Islam. The persecuted Hindus prayed to Daryah Shah, and in response, a divine warrior on horseback emerged from the river, confronting Markh Shah and urging him to let Hindus and Muslims live in peace. Seeing his miraculous powers, the ruler agreed to religious tolerance. Later, this divine figure was born as Udero Lal and became a guiding force for unity and peace in Sindh.

Location of Temple

Udero Lal Dargah is located in the small town of Udero Lal, which is an hour’s drive from Hyderabad, Sindh, Pakistan. Historically, this region was part of Nasrpur, an administrative district during the Mughal Empire. The Indus River once passed through Matiari, which was also part of Nasrpur, but as the river changed its course, the geography of Tando Adam and its surroundings evolved. Location map https://satellites.pro/Udero_Lal_map

The Religious Significance of Udero Lal

Udero Lal is seen as a unifying figure, respected by both Hindus and Muslims. Hindus worship him as Jhulelal, while many Muslims consider him to be Sheikh Tahir, a saintly figure associated with the Indus River. The belief in his miraculous powers and divine presence continues among both communities.

His philosophy emphasizes the idea that “water is the foundation of all life.” This belief resonates deeply with Sindhis, as their culture and livelihoods have long been tied to the Indus River. Wherever the river flowed, shrines dedicated to Udero Lal were built, and even today, important pilgrimage sites exist in Sadhu Bela (Sukkur), Rohri, Nasarpur, Sehwan, Thatta, and other locations.

The Celebration of Cheti Chand

The most significant event associated with Udero Lal is Cheti Chand, which marks the Sindhi New Year and commemorates his birth. Celebrated with fairs, processions, devotional songs (Panjras), and Bhairanas (religious rituals), the festival is a key event in Sindhi culture. In India, Cheti Chand is a major festival, symbolizing Sindhiyat (Sindhi identity), while in Sindh, followers gather at his shrines to honor his memory.

One unique tradition during the festival is that Hindus wash Udero Lal’s tomb with milk, while Muslim caretakers receive the offering money—a remarkable symbol of religious harmony in Sindh. Additionally, next to Udero Lal’s temple in Udero, there is a mosque, further demonstrating Sindh’s legacy of interfaith coexistence.

Rituals of Event

Devotees from both Hindu and Muslim communities participate in various rituals at Udero Lal Dargah. These include:

* Bhajan and Panjara Singing: Devotees sing religious hymns at the dargah.

* Lighting of Lamps: Rituals begin by lighting a lamp, symbolizing divine presence.

* Offering of Sweets and Fruits: A large plate decorated with sweets, fruits, and roses is presented before worship.

* River Indus Worship: Devotees offer prayers to the Indus River.

* Bahrano Ritual: In this ceremony, a lamp is placed in a brass plate along with flour cakes, sugar nuggets, and sweets.

* Dandiya Dance: A significant part of the festivities, this traditional dance is performed as an expression of joy.

* Marriage Ritual: Before weddings, grooms visit the Shiva temple at Udero Lal for a pilgrimage, where their clothes are torn in a celebratory ritual.

Udero Lal’s Enduring Legacy

Despite political and religious changes over centuries, Udero Lal’s message of peace, unity, and devotion remains strong. The belief in his divine guidance has been preserved by both Hindus and Muslims, making his shrine a rare example of interfaith respect and harmony in Sindh.

In Sanskrit, the word “Udu” means water, signifying Varun Dev, the god of the ocean. Over time, “Uduvar” became “Udero”, strengthening the association of Udero Lal with water and life itself. He is also called Amar Lal (The Eternal One) and Zinda Pir (The Living Saint), reflecting the deep-rooted faith people continue to place in him.

Hindu-Muslim Unity

Udero Lal Dargah stands as a powerful symbol of religious harmony. Hindus and Muslims have coexisted peacefully here for centuries, worshiping at their respective places of worship—the temple and mosque—situated side by side.

* The shrine is maintained collectively by both Hindu and Muslim custodians.

* During fairs and celebrations, Hindus donate for the upkeep of the mosque, and Muslims contribute to the temple.

* The custodian of the dargah, Abdullah Sheikh, affirms that the shrine promotes peace and tolerance, values cherished by all Sindhis.

* Mughal Emperor Shah Jahan expanded the original structure, further cementing its status as a shared spiritual heritage.

* The shrine has become a symbol of coexistence, similar to other Sufi shrines in Sindh, such as those of Lal Shahbaz Qalandar and Bhit Shah.

Conclusion

Udero Lal is more than a religious figure—he is a symbol of Sindh’s cultural and spiritual heritage. His legacy represents the coexistence of different faiths, the reverence for nature and water, and the resilience of the Sindhi people. In a world where divisions based on religion continue to grow, Udero Lal’s teachings offer a timeless lesson in peace, tolerance, and harmony.

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The author of this article, Engr. Ramesh Raja, is a Civil Engineer, visionary planner, PMP certified and literary enthusiast with a passion for art and recreation. He can be reached at engineer.raja@gmail.com   

Read: Happy Holi: A Splash of Colors, Culture, and Celebration

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Mirpur Khas/ Naoukot

A 3-kilometer protest march was organized on Saturday March 15 by the Awami Tehreek and Sindhyani Tehreek from Gulanji Mori to Khwaja Chowk in Naou Kot town of Mirpurkhas district, opposing the construction of six new canals from the Indus River and corporate farming projects encroaching on millions of acres of Sindh’s land.

The march saw massive participation from women, children, and civil society, with strong condemnation of the controversial canals, corporate farming, the so-called Green Pakistan Initiative, the Special Investment Facilitation Council (SIFC), and the IRSA Amendment Ordinance.

Addressing the March, Awami Tehreek’s Central President Advocate Vasand Thari, Central Information Secretary Lal Jarwar, Mukhtiar Khaskheli, Advocate Ayaz Kaloi, and Sindhyani Tehreek’s Azmat Kaloi denounced the six new canals as a “genocidal plan” threatening 70 million Sindhis. They accused Punjab’s rulers of exploiting Sindh’s water resources for over 150 years through dams and canals, while President Asif Zardari was criticized for “brokering Sindh’s resources” by approving the canals during the July 8, 2024, Green Pakistan Initiative meeting (which he chaired) and endorsing the IRSA Amendment.

The Pakistan People’s Party (PPP) was condemned for selling Sindh’s lands and water for power, Leaders labeled the Sindh Assembly’s resolution on the canal matter as “fraudulent”—comparable to the disputed digital census, noting that the PPP-led Sindh government initially opposed the digital census but later approved it, a repeat of its earlier hypocrisy. They accused the PPP of playing the same deceptive game” aimed at undermining Sindh’s rights.

They added that Instead of new canals, Punjab’s “illegal” waterways, including the Taunsa-Panjnad and Chashma-Jhelum (CJ) Link Canals, must be shut down to ensure Sindh receives its rightful water share. Leaders highlighted that IRSA illegally diverts water to these flood canals. Despite Sindh facing over 50% water shortages, as per IRSA’s own data.  Protesters demanded legal action—including invoking Article 6 (pertaining to treason)—against IRSA members for issuing “fake water availability certificates” to Punjab’s Cholistan Canal while denying Sindh its due share under the 1991 Accord. “IRSA is conspiring against the federation by favoring Punjab’s elite,” speakers declared.

Leaders rejected corporate farming as a scheme to auction Sindh’s lands, asserting that “Sindh’s lands belong to its people, not governments or corporations.” They warned that the new canals would accelerate the “economic genocide” of Sindhis, exacerbating the region’s ecological collapse.  Severe water shortage have already turned fertile lands barren, destroyed livelihoods, and forced mass migration. The PPP-led provincial and federal governments were slammed for prioritizing corporate interests over Sindh’s survival.

Sindh must be compensated for losses stemming from Punjab’s violations of the 1945 Sindh-Punjab Water Agreement and the 1991 Water Accord. Although the 1991 Accord was forcibly imposed by the federal government and remains unfavorable to Sindh, Punjab’s ruling class continues to breach even this skewed agreement.

The protesters vowed to defend the Indus River until their last breath. Sindhyani Tehreek’s women leaders pledged to bury these canal projects just as we defeated the Kalabagh Dam.

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The post Sindhis vow to fight against disputed canal project first appeared on Sindh Courier.

By Aruna Jethwani

The world literally swept under my feet for those few minutes as soon as I heard that my neighbor’s son Lal and his wife Sona, had converted to Christianity. They had become Christians. I was completely baffled at the very thought. Lal, I remember, was devout Hindu, a devotee of Srinathji of Nathdwara and he was a pure vegetarian and teetotaler. His wife Sona, though raised in Indonesia was a worshipper of Lord Shiva. She even regularly fasted on Mondays and visited temples of Lord Shiva to make her milk offerings.

This sudden somersault in their lives came to me as a big surprise. On further enquiry, I was informed the Sona had taken her husband to Indonesia, but despite their many attempts, my neighbor’s son did not find a suitable job. This led the couple to complete frustration, and they ran into a missionary group, called ‘Charishma.’ This missionary comforted them, took them into their fold and promised them the good things of life. The impact of conversion was so profound that Lal, a typical NRI Sindhi, decided to become a Padra. His first target was of course his own family. His sister, brother-in-law, and his sister-in-law all became ‘Spirituals’?

I dismissed this as an isolated case and attributed their change of faith to rootlessness and alienation in a foreign land. But alas, I was wrong!! For, I ran into several Sindhis from Indonesia, who felt pride in calling themselves ‘reborn.’ “Do you know the reason?” a colleague once asked citing me at least 10 instances from her masi’s extended family in Jakarta who had converted to Christianity. In search of a response, I discovered that there are many Christian missionaries in Indonesia, who find it difficult to convert Muslims, so they grab Sindhi youth, who unfortunately, lack firsthand knowledge of their religion. These people find Hinduism or Sindhuism very difficult to comprehend and hence are an easy prey. But let me tell you, the kind of Christianity they follow is very Hindu, i.e. it is extremely ritualistic. Ritualism runs high in Indonesia.

True enough. Last summer I visited an NRI’s home in Kuala Lumpur. The lady of the house, who resembled my mother in all her actions, took me to her worship place in her room. It housed all the Hindu Gods and deities. The walls had pictures of Sadhu Vaswani, Anantpur Maharajji and Radha Swami Maharajji, Sai Baba among others. She had not visited India for the last 50 years, but spoke chaste Sindhi. She was very affectionate and noble, like ‘Surmi Sindhi Zaaifa.’ Her face had the magic glow of spirituality. A family like that also had a member who was ‘reborn.’ And she was respected and accepted in her new avatar, with grace and dignity.

When Benny, wearing a big cross came to fill her college admission form, she was at a total loss. Mother tongue Sindhi, Nationality Indonesian, Religion ___________ ?? “I am Christian. I am not. My mother is Christian, my father is not. My grand aunt is Christian, but grandma is not. I am half-half.”

I was therefore not surprised, when the social historian Amtia Raina Thappar (based in Manila) informed me, that nearly 300 families in Philippines had been baptized. “This is a strange phenomenon,” she said. “Sindhis have their spiritual moorings. They used to regularly attend discourses of their saints, such as, J. P. Vaswani, Swami Chinmaya, Swami Maharaji visit them, hold discourses with them. They have their temples and Gurudwaras, at home and outside.” It is a game of survival, I explained. Moreover these Sindhis will never return to India. Sooner or later they have to assimilate. The sooner they do, the better. However a Sindhi Diwan, in Manial apprised us that these Sindhis who have lived in rural Philippines for half a century, cut off from their kith and kin, are the ones how have chosen Christianity as their future religion. But this is only half the truth.

Read: Sindhis Who Converted To Christianity

A few years ago, there was a huge hoarding outside the Nehru Memorial Hall, Pune announcing a three-day meeting of “World Sindhi Spirituals”, and I though here was a ‘Sufi group’, trying to preserve their rich heritage. Out of curiosity I walked in, only to find discourses on Christ and the problems of ‘reborns.’ Somewhere I spotted a missionary who had been our student. We had given her a prize for the best-behaved girl. This girl who was so good in reciting Gurubani, was the one who had organized this World Meeting of Sindhi Christians under the misleading banner of ‘Sindhi Spirituals.’ Yes, she was from Jakarta.

Does this create problems for their children? Yes and no. When Benny, wearing a big cross came to fill her college admission form, she was at a total loss. Mother tongue Sindhi, Nationality Indonesian, Religion ___________ ?? “I am Christian. I am not. My mother is Christian, my father is not. My grand aunt is Christian, but grandma is not. I am half-half.” She fasts on Monday, visits church on Sunday. She observes “teejari” and “chand”, but always wears her religious identity – The Cross.

So if on Friday evening you hear Christian sermons in Mirchandani, Mehboobani, Fidriani’s house, do not be surprised. For there is a miniscule Sindhi community of NRI’s mostly in the South East Asia, who have christened themselves as Sindhi spirituals. A spiritual name for “Sindhi Christians.”

READ: A MATTER OF FAITH

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Courtesy: Sindhi Shaan (April-June 2002 Issue)

The post Sindhi Spirituals? Conversion Calling, Religious Revealing first appeared on Sindh Courier.

From our correspondent

Vadodara, Gujarat, India

Sujag Sindhi Samiti, a social and cultural organization of Sindhi Community of Vadodara city organized a cultural program titled ‘Melo Sindhyun Jo’ (The Festival of Sindhis) on Friday February 21, 2025 to celebrate International Mother Language Day.

The cultural festival was held at Swami Lilashah Hall, Sant Kamwar Nagar Vadodara (Baroda) city. Sujag Sindhi Samiti Vadodara has been celebrating this day for last eleven years.

Mr. Haresh Agnani of Sujag Sindhi Samiti said that various Sindhi cultural aspects like Chhej, Bhagat, Rhymes, Antakshri etc. were organized previously. “This year Sindhi songs of various moods were performed besides other programs. But more engaging segment of the program was the singing and speech competitions participated by eight groups of children.”

The eight groups from various schools performed on allotted songs and delivered speeches on the topics of Sindhi festival. One dance on Yoga Theme, two solo dances and one solo singing was also performed.

Sadhu Vaswani School group stood First, Styloid Dance Academy stood 2nd and Jasbery Play Centre stood 3rd in competition. All participants, group leaders, and judges were awarded with gifts.

Sain Mukeshlal, Sain Kamleshlal, Dada Gurmukhdas Dhankani, Councilor Ward-6 Mr. Hiro Kanjwani, Mr. Jagdish Makhijani, Mr. Prakash Khilnani from USA and many other dignitaries of Vadodara Sindhi Society were present at the event.

Sujag Sindhi Samiti Vadodara is organizing International Mother Language Day every Year since 2014.

This year, UNESCO celebrated the 25th anniversary of International Mother Language Day, reaffirming the importance of linguistic diversity and multilingualism in fostering dignity, peace, and understanding.

UNESCO estimates that there are 8,324 languages, spoken or signed. Out of these, around 7,000 languages are still in use. However, linguistic diversity is under threat, with many languages disappearing at an accelerated pace in our rapidly changing world.

It says that learning in one’s mother tongue enhances comprehension, engagement, and critical thinking, particularly for marginalized communities, but 37% of learners in low- and middle-income countries lack this opportunity. Multilingual education addresses these gaps, boosting participation, retention, and socio-emotional development, while also supporting global goals like gender equality, climate action, and sustainable communities. UNESCO champions multilingualism as a powerful tool for inclusive education and meaningful global engagement.

Read: Sindhi Community of Vadodara to celebrate International Mother Language Day

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