By Shamshad Ali Chandio

It is very fortunate that Sindh government has shown keen interest in the redevelopment of Keti Bandar to link Pakistan and Sindh province with international trade routes. It was further expressed that the Keti Bandar Port Project will not only be connected with Dhabeji Special Economic Zone and Thar Coal resources but it will also pave the way for economic growth and development through a new maritime gateway to the world.

The upgrading of Keti Bandar Port Project is a golden opportunity for the people of Pakistan and Sindh. In fact, this project will quickly change the lifestyle and poor economic conditions of a great deal of the population of the country including coastal areas of Sindh. In addition to unlocking the new chances of jobs and infrastructure development, it will also turn out to be a game-changer for Pakistan and Sindh. As a result, the modernization of Keti Bandar Port will emerge as a strong glow of light in a deep, dark night for the poverty-stricken people of the coastal areas.

As far as the strategic and geographical importance of the Keti Bandar Port is concerned, it is a historical port town consists of 771 kilometers situated along the Indus delta. Unluckily, there have been submerged 114000 acres of land due to rising sea level.

If we look at the past history, after the downfall of Shah bander in 1819, Keti Bandar Port had been built. It remained an international hub to boost trade with Madras, Mumbai, Balochistan and Persian Gulf. But, Keti Bandar Port had slowly and gradually started to decline and lost it glory due to land erosion and heavy flood storms in 1945 and 1999.

Just as former Prime Minister Zulfiqar Ali Bhutto had taken concerted efforts for the modernization of Keti Bandar Port, so too did Benazir Bhutto aimed at the revival and redevelopment of Keti Bandar Port. But now, carrying forward the legacy of former prime ministers, chairman people’s party Bilawal Bhutto Zardari has reiterated his commitment to the redevelopment of Keti Bandar Port to enhance the connectivity of Pakistan and Sindh with global markets.

In Fact, the Keti Bandar Port exist alongside Indus river delta which is fifth the largest delta of the world. Indus River Delta is spread across 16000 square kilometers in the main three districts of Sindh including Thatta , Badin and Sujawal.  Along with the overall erosion of the land 3.5 to 4.5 acres in Indus river delta, nearly 2.2 million acres of land has been submerged in thatta and badin districts. While Karachi district has a 90 KM coastline, nearly 270 Km of coastline is covered by Thatta, Badin and Sujawal districts.

If we compare the Navigational depth of Keti Bandar Port with Port Qasim and Gwadar Port.  Port Qasim has approximate 11 to 13 meters, while Gwadar port has about 13. 8 to 14.5 meters. By the way, Keti Bandar Port could potentially have a depth of 14 to 18 or even 20, but exact depth can be measured through hydrographic and engineering studies.  Although the Keti Bandar Port can become the fourth-largest port in the world after Tanger Port in Morocco, it can accommodate large Container ships, very large Crude Carriers, LNG, largest Commercial vessels and other large Cargo subject to proper dredging and Maintenance.

Either the Keti Bandar Port Project can be upgraded through Public Sector model, which requires feasibility study, master planning and phased PSDP/ADP through multilateral financing, strict monitoring and control, or through Public Private partnership Model, in which government will look at land, policy and approvals, while private investors will provide Capital, technology and operation through BOT, BOOT, JV or concession structures. However, Sindh government has already expressed interest to revamp project on PPP model. Moreover, Sindh Government has applied PPP model in various other projects, of which Shahrah-e-Bhutto is the best example.

As long as Keti Bandar Port is reconstructed and joined to the global trade routes, it will unlock numerous opportunities for the people of Pakistan and Sindh. It will be too easy to transport the Thar coal to the Keti Bandar Port without any delay. There are approximately 175 billion tons of ignite coal reserves, which are perceived as equivalent to combined oil reserves of Saudi Arabia and Iran. Besides generating 10 million Megawatts of electricity for coming 200 or 300 years, Thar coal can be utilized for fertilizer production as well.

It continues that the upgrading of Keti Bandar Port will also create an opportunity to construct a coastal highway and rail link which can connect Karachi with Keti Bandar Port, passing from Tharparker and reaching Cholistan region of Punjab. In fact, the technical expertise such as coastal- resilient infrastructure engineering, pile-supported viaducts, marine bridges, causeway systems and geo-synthetic -reinforced embankments can be applied especially in seawater lakes, creeks and Indus delta. Moreover, there may be put into the practice technical expertise of the terrain adaptive highway and railways engineering to connect the hilly area of Tharparker and Cholistan. Really, these road Link will reduce heavy traffic pressure on M-6 and will facilitate transport to Keti Bandar Port, as well as helping to prevent sea erosion and promote solar, tidal energy parks and tourism development in coastal areas of Sindh.

As a matter of fact, the redevelopment of Keti Bandar Port will pave the way for a chance to generate more than 50 thousands Megawatts solar power from Tharparker and Cholistan desert. For instance; India has planned to produce 90 thousands Megawatts solar energy from Rajasthan, whereas China has aimed at creating 15 thousands solar power from Gobi and Taklamakan desserts. Furthermore, Saudi Arabia has also begun work to generate 26 thousands Megawatts solar energy from Al- Shuaiba desert. Both the Cholistan and Tharparker desert have potential to generate electricity from solar power, like other countries of the world.

As soon as Keti Bandar is revived, Pakistan and Sindh has a great opportunity to generate Tidal energy from overall coastal areas of Sindh. In actuality, China has planned to generate 50 thousands Megawatts tidal energy from Jiangsu Coast and UK has created 30 thousands Megawatts tidal energy from North Sea Coast. Further, Denmark had intended to produce 80 thousands Megawatts of tidal energy from North Sea Coast. Therefore, Sindh coastal areas possess a vast potential to produce Tidal energy after the revitalization of Keti Bandar Port.

As well as linking Pakistan and Sindh province with international trade routes, the modernization of Keti Bandar Port will open avenues for coastal tourism. The coastal tourism can include resorts, villas, marinas, recreational parks, water sports, beach huts, boating facility and eco-tourism. Indeed, Global states earn billions of dollars from coastal tourism. In particular, Spain earns 200 billion Euro per year, Greece earns 22 billion Euro per year and Maldives earns 4-6 billion dollars annually.  In the same way, Pakistan has potential in coastal areas of Sindh to improve its tourism industry. With regard to short, medium and long- term strategy, Pakistan can earn $1–3 billion, $5–10 and $15–25 billion respectively from coastal tourism upgrading.

As for the development of coastal Sindh into a livestock export hub after the revival of Keti Bandar Port, it has significant potential to earn $ 5 to 10 billion annually through modern processing, cold storage and meat export.  If we take examples of Australia earns $25-30 billions, New Zealand earns $ 15- 20 billions, Brazil $ 15-10 billion annually and Netherlands earns more than 10 billion annually from developed livestock economy.

It is beyond doubt that Keti Bandar Port shows the best potential to compete the major Coastal economies of the world like Maldives, UAE, China, Australia, New Zeeland, Singapore and others.

As a result of the modernization of Keti Bandar Port, Pakistan and province of Sindh will be connected with international trade markets. It will also create new opportunities for investment in various sectors of economy including, livestock, Tourism, Fishing, Thar coal, solar energy and tidal energy, in addition to agriculture and Industry. If we compare with developed economies around the world, many countries rely on these fields for economic growth. Furthermore, this is a golden opportunity for Pakistan, Sindh and especially people living in coastal areas. Indeed, the upgrading of Keti Bandar Port can bring significant benefits to the whole of Sindh, including Thatta, Badin, Tharparker, Mirpurkhas, Hyderabad and other regions of province as well as Pakistan. No doubt, it will create new opportunities for   trade, employment and infrastructures development. If Keti Bandar Port is restored, it can promote prosperity, better living standards, employment opportunities, socio-economic progress, poverty alleviation and infrastructure development in the province and Pakistan.

Read: Keti Bandar: Reshaping Coastal Futures

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Shamshad Ali Chandio Civil Servant and Project Management Research Fellow.

The post The Revival of Keti Bandar Port first appeared on Sindh Courier.

Farooq Sargani

Jhimpir sits along the bank of Keenjhar Lake, near the Khirthar Mountains range in the Thatta district. In Sindh’s history, Thatta has long been a center of power and culture, even as empires rose and fell. Nearby lie historic sites such as Kalan Kot, Pir Bhatti Warro Munaro, and Jhim Kot on the shore of Keenjhar. The old name of Jhimpir is Jhim, with roots dating back to pre-Islamic times. Archaeological finds in Jhimpir include sites dating to the Stone Age, beyond the Indus Valley civilization.

Despite its enduring beauty, Jhimpir has seen upheaval in the postcolonial era. Coal mining, sand mining, and pollution threaten the freshwater of Keenjhar and, in turn, local heritage and culture. Some observers fault local feudal lords—who also hold political offices—for failing to support Indigenous communities and for enabling mafias that exploit residents.

My visit to Jhimpir, traveling from Karachi with my friend Karim Shirazi, aimed to examine the disappearance of historical sites, environmental crises, and cultural disintegration. I witnessed not only human hardship but also wildlife suffering. Locals report that the wind corridor’s nighttime activity disrupts wildlife, including horses like Ladro, and that many Indigenous animals have been displaced from their habitats. Five decades ago, Jhimpir was famed for its palm groves; today, only a few palm trees remain along the Keenjhar shore.

During conversations with residents, a high school teacher, Sarang Dars (son of the late writer Rasool Bux Dars), spoke about the destruction of palm trees: incisions in trunks for “tharro” (local wine) distillations, contributing to the decline of palm populations.

Another local Muhammad Ameen Meerbahar lamented coal extraction, noting that it has persisted for more than six decades with inadequate safety measures and insufficient soil restoration after mining pits are left unfilled. As a consequence, livestock and wildlife have fallen into unfilled pits.

Keenjhar Lake’s Biodiversity under Pressure

Keenjhar Lake has long been a haven for indigenous and migratory birds. However, pollution from industrial areas in Nooriabad and Kotri has degraded the lake’s biodiversity. The broader ecological degradation has altered migratory patterns, with birds increasingly bypassing Keenjhar. The World Wildlife Fund for Nature (WWF) conducted ecological assessments; in 1970, bird populations at Keenjhar were estimated between 50,000 and 150,000, dropping to about 30,016 in 2002. In 2024, the Sindh wildlife department recorded about 15,274 birds at Keenjhar. If trends continue, migratory birds may disappear from Keenjhar’s shores, affected by policies and local feudal interests that overlook the lake’s ecological and cultural value.

The Wind Corridor and Clean Energy

Since 2009, the Jhimpir wind corridor has been producing clean energy, with 38 wind-energy companies operating in the region. Critics argue that local communities have not benefited proportionally from these projects, and that benefits should be shared more equitably through local employment and improved living facilities.

Call to Action

Jhimpir remains a place of natural beauty and cultural heritage, but it faces interconnected challenges: coal and sand mining, water and ecological pollution, and governance gaps that limit community benefits from wind-energy development. To safeguard Keenjhar Lake’s biodiversity, tangible heritage, and the well-being of local communities, it is essential to:

Strengthen environmental oversight and enforce safe mining practices, with effective soil restoration and pit remediation.

Mitigate industrial pollution affecting Keenjhar Lake and adjacent ecosystems; improve waste management and effluent treatment for Nooriabad and Kotri areas.

Ensure that wind-energy projects deliver meaningful local benefits, including job creation, local procurement, and community facilities.

Protect and restore palm groves and other ecological assets along the Keenjhar shoreline.

Document and preserve local cultural heritage, including historic sites and traditional livelihoods, while engaging communities in conservation planning.

Read: Historical ‘Mor Moradi Graveyard faces demolition threat

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The author is freelance writer. He has graduated from Karachi University

The post The Hidden Crisis of Jhimpir first appeared on Sindh Courier.

By Aziz Kingrani

Tharro Hill is located at a few kilometers southwest of the town of Gujjo in the Thatta District, very close to the southern side of the Thatta-Karachi road. According to the research and opinions of N.G. Majumdar and other British scholars and historians, the pottery found at this hill dates back to prehistoric times (around or before 500 BCE). Some of the pottery found near Tharro Hill also points to the Chalcolithic period (Copper Age).

Below some of the layers of Tharro Hill, archaeological excavations have also uncovered traces of Buddhism, including Buddha statues and other Buddhist symbols. These are contemporary to the Buddhist remains found at the site of Kahu Jo Daro near Mirpurkhas. According to Majumdar, these artifacts likely date to the 7th or 8th century CE.

At Tharro Hill, there is rock art—engravings or inscriptions carved into the mountain. The exact origins of these are unknown, and even N.G. Majumdar could not give a definitive opinion. He merely stated: “These script-like symbols are not related to the Indus Valley script, but it can be said they might belong to the Christian era.” According to my own research, some of these characters are of the Kharoshthi, Pali, while others show characters of Birahmi, all of which are from the early Crist Era. I have included some of these inscriptions in my book Indus Script in Stone.

There are also remnants from the Samma dynasty near Tharro Hill, in the form of graves located to the north of the hill. Majumdar dated this cemetery to around 1380 CE. Near the hill is also the shrine of Haji Sheikh Turabi. From Majumdar’s writings, it appears that this saint belonged to the period between the end of Arab rule and the beginning of the Soomra dynasty in Sindh.

Read: Mankataro – Setting History Right

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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 Journey through Time at Tharro Hill first appeared on Sindh Courier.

Written by Ashfaq Leghari | Translated By Nisar Banbhan

Jhimpir, Thatta District 

As the wind turbines whirl along the Gharo-Jhimpir Wind Corridor in southern Sindh, producing clean energy and profit for multinational and local corporations, the story on the ground remains far from the narrative of sustainability and development. For many like 50-year-old Ganohar Khan Jakhrro, a lifelong resident of Malhar Jakhrro village, the arrival of wind energy projects marked the end of an era—one defined by ancestral lands, traditional livelihoods, and community roots.

Ganohar sits beneath the shadow of turbines with a group of fellow villagers, adjusting the embellished Sindhi cap on his head. He offers his national ID card when asked about his age, as he has never attended school and relates more to seasons and harvests than calendars or clocks.

“I was among the prosperous landowners here,” he says, recalling his agricultural life before 2007. “We cultivated about 250 acres of rain-fed land, growing sesame, mung beans, sorghum, and cluster beans. Just the yield from cluster beans brought in two million rupees once.”

But that year—2007—was a turning point. “The wind power companies arrived, took over our land without consent, and ran heavy machinery over our standing crops. Everything was destroyed,” Ganohar says.

Uncompensated Land, Unheard Voices

Mohammad Imran Khaskheli, another farmer from Jhimpir’s Khaskheli neighborhood, claims that wind companies illegally occupy 170 acres of land in his father’s name. Dozens of similar testimonies have emerged from local residents who allege that their lands were appropriated without compensation, documentation, or legal consent.

According to official figures, there are currently 36 operational wind power projects in Sindh, producing a total of 1,845 megawatts. The corridor stretches approximately 160 km from Gharo to Jhimpir, covering about 9,700 square kilometers, identified by Pakistan’s Meteorological Department and the U.S. National Renewable Energy Laboratory as ideal for wind energy due to strong sea breezes.

While energy corporations thrive and contribute electricity to the national grid via stations like Nooriabad, just 35 kilometers away, locals say they have been cut out of the benefits entirely.

Government Leases and Land Rights Disputes

The Government of Sindh offered land on 30-year leases to wind companies under the federal Renewable Energy Policy 2006 and later formalized it through the Sindh Land Grant Policy for Renewable Energy Projects 2015. Official records from the Deputy Commissioner’s Office in Thatta show that over 33,976 acres of public land were leased to the Alternative Energy Development Board (AEDB), which in turn subleased the plots to energy companies.

However, local farmers claim the companies now control more than 52,000 acres, including ancestral grazing lands like Jungshahi. They acknowledge that formal title deeds are often unavailable—especially in the “Kohistan” region (Thatta, Jamshoro, and Malir), which lacks canal irrigation and where most farming is done on rain-fed hilly tracts.

“In Kohistan, few land records exist, but generations have cultivated the land, and we see it as our own,” says one villager.

Mohammad Imran Khaskheli disputes the government’s claim that the land was unowned. He presents land registration documents (Form VII) and loan papers from 1983, showing how his father borrowed money for a tractor, repaid the debt, and reclaimed the land in 2013.

Ganohar Khan recalls obtaining an injunction from the Session Court in Thatta, halting construction on his fields. “The company later sent local officers and a foreign representative to offer me money and jobs in exchange for withdrawing the case—but I refused.”

Subsequently, he was arrested under terrorism charges and jailed—he cannot recall for how long. According to co-accused Mohammad Bakhsh Brohi, a university graduate who has kept case records, the FIR (No. 2013/5) was filed on June 26, 2013, following a complaint by an employee of Three Gorges Wind Company. Although Ganohar was released after a month by an anti-terrorism court, his injunction was overturned, and legal proceedings dragged on for a year.

“Company lawyers are powerful and expensive,” says Mohammad Imran. “Our hearings are delayed for months. How can poor villagers compete with corporate lawyers and government alliances?”

Silence Bought, But No Justice Served

While formal compensation remains elusive, some villagers allege that hush money and informal employment offers were arranged through influential local mediators. Shah Mohammad Chang, a political activist and founder of Kohistan Bachao Action Committee, says the wind corridor affects nearly 100 villages in union councils like Jhimpir and Jungshahi.

“Whether the land was formally owned or not, locals had cultivated it for generations. They lost their livelihoods, and in most cases, not a single rupee in official compensation was paid,” says Chang. “Some were given token jobs or cash through backchannels to silence their protests.”

 Read: Jhimpir Wind Power Project Undertaken by Orient Group in Pakistan

Ganohar confirms that 32 villagers from Malhar Jakhrro were given temporary jobs by the company—“but they were let go after just one year.”

Shah Mohammad adds, “The nation benefits from clean energy. The companies and Sindh government enjoy revenues. But what did the people of Jhimpir get? A few minor jobs and water tankers?”

Despite their immense presence, the companies have done little in terms of local development. The provincial government has no significant welfare initiatives in the region. Companies have appointed one teacher each for ten schools and occasionally supply water tankers—but no structured programs for health, education, or infrastructure have materialized.

CSR Remains Undefined and Under-Enforced

While Corporate Social Responsibility (CSR) is legally binding in countries like India (2% of profits must go to social welfare), in Pakistan it remains vague. The Company General Order 2009 mandates disclosure of CSR activities in audit reports, but compliance is uneven.

CSR obligations include environmental protection, local investment, community development, and philanthropy. Dr. Ameer Abro, a sociology professor at the University of Sindh, who conducted a study for the Civil Society Support Program (CSSP), states that CSR implementation in renewable energy is poorly defined at both federal and provincial levels.

“In Jhimpir, CSR mostly amounts to water tankers and a few teachers. There’s no comprehensive development plan covering water, healthcare, roads, or education,” Abro notes.

Three Key Demands from the Community

Shah Mohammad Chang summarizes the community’s demands:

1. Fair compensation for affected landowners.
2. Employment opportunities for locals.
3. Transparent and effective use of CSR funds to provide essential services.

Until these demands are addressed, the people of Jhimpir continue to live in the shadow of the turbines—displaced from their lands, denied justice in courts, and excluded from the prosperity their region helps generate.

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Read: The Psychology of Entrapment

The post Jhimpir Wind Corridor: Prosperity or Displacement? first appeared on Sindh Courier.

Staff Report

Karachi, Sindh

Seventeen (17) pilgrims have died and another 40 injured when a truck carrying around sixty people plunged into a ravine late Wednesday night on the way from a village of Thatta district of Sindh to the shrine of Shah Noorani located in Balochistan province, it was officially confirmed here on Thursday April 11.

The list of dead and injured pilgrims has been released by the media consultant of Sindh Chief Minister.

The names of deceased persons are: Khuram son of Gulsher 30, Deen Muhammad son of Achar 25, Piyaro son of Gulabo 25, Wahid son of Ramu 30, Allahparayo son of Loang 40, Ameen son of Loang 28, Muhib Ali son of Ramazan 25, Sohrab son of Sahib Dino 22, Gulzar son of Lal Muhammad 30, Mushtaque son of Salman 20, Imamuddin son of Moosa 30, Jalal son of Muhammad Rafique 30, Ghulam Nabi son of Achar 35, Ali son of Ramu 19, Sahib Dino son of Allah Dino 55, and two still unidentified of 25 years’ age.

The official statement further said that as per Commissioner Karachi’s report, some 40 injured pilgrims were shifted to trauma center of Karachi.

“We received approximately 40 patients at the trauma center. One of them is seriously injured with a head injury. All the injured are under treatment. Some have orthopedic issues and rest have got surgical injuries. All of them are out of danger, and their treatment has been commenced,” report said.

The injured are: Zahid, son of Melang, 26 years; Ali Khair son of Ahmed Reza, 25 years; Meerab, son of Lal Muhammad, 13 years; Wasim, son of Chanesar, 12 years; Riaz Ali, son of Ghulam Nabi, 29 years;  Shahzib, son of Saharab, 5 years; Chanesar, son of Muhammad Rahim, 40 years; Azam, son of Mubarak, 20 years; Mahboob, son of Aman, 17 years; Ali Sher, son of Mitha Amir Ali, 18 years; Ghulam Qadir, son of Yar Muhammad, 54 years; Akram, son of Mola, 29 years; Imran, son of Rafiq, 14 years; Nawaz, son of Saban Ali, 28 years; Gul Deen, son of Zahid Deen, 16 years; Muhammad Rafiq, son of Imam Deen, 45 years; Karim Ali, son of Imam Deen, 28 years; Sher Muhammad, son of Ramzan, 35 years; Papu, son of Babu, 26 years; Sher Zaman, son of Chanesar, 12 years; Wahid, son of Ramzan, 26 years; Rasooli, son of Deen Muhammad, 18 years; Mahboob, son of Ali Muhammad, 18 years; Liaqat , son of Nawaz Ali, 15 years; Rahman, son of Attar, 30 years; Nawaz, son of Ali Muhammad, 30 years; Sadiq, son of Obayyo, 35 years; Aziz, son of Waryal, 35 years; Shaukat Ali, son of Ramzan, 35 years; Mahboob, son of Salim, 14 years; Mahram, son of Allah Bashir, 17 years; Fayaz, son of Ghulam Nabi, 12 years; Gulzar, son of Manthar, 30 years; Bashir, son of Sahib Dino, 35 years; Mahboob, son of Bashir, 12 years; Imran son of Rafique 14 years; Nawaz son of Saban Ali 20 years; Guldeen son of Zahid 16 years; Ismail son of Asghar 33 years; Dil Murad Son of Faizan 34 years.

According to spokesperson of Balochistan Government, the truck carrying the pilgrims from Thatta Sindh had fallen in ravine near hub district while en route to Shah Noorani Shrine in Balochistan’s Khuzdar district. The vehicle fell down while taking a turn.

Karim Baksh, the truck driver, who was also injured in the accident, has been taken into custody by police.

The police officials of Sakro Police Station of Thatta said that people had left for the pilgrimage from Makli’s Qasim Jokhio village.

Edhi ambulance service’s social workers informed that the information about the accident was received by 11pm last night, while the rescue operation was completed within two hours.

The 17 dead bodies were first transferred to the Civil Hospital Hub, then to the Edhi morgue in Sohrab Goth Karachi.

“The truck fell into the ditch near Shah Noorani. The exact time of the accident could not be known due to lack of mobile network signal,” they said.

The relatives of deceased and injured pilgrims refuted reports regarding the incident occurring due to a race between drivers and said that it, in fact, took place after the truck went out of control while taking a turn.

“Passengers kept falling from the truck, which resulted in deaths,” they said.

The families told a private TV channel that the truck left Makli at 2pm on Wednesday, while the accident took place at 8pm. They received information about the accident at 9pm.

UPDATE

The latest revised official report says that 52 injured were received at trauma center of which 40 were discharged and ten still under treatment while 2 injured were admitted at NICH.

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Read: Saints, scholars and soldiers

The post Shah Noorani Truck Accident: 17 Pilgrims confirmed dead, 40 injured first appeared on Sindh Courier.

Partition Stories from the Province of Sindh

Subash Bijlani was born on 6th September 1942 in Thatta, Sindh (Now in Pakistan) to parents Khanchand and Jassie.

Following Partition, Subash says his family was fortunate as they were in relative safety up to the time they left, aided by the Muslim community.

These days, Subash divides his times between the state of Maryland in the United States of America and Gurgaon, Haryana, India and this is his story.

Subash Bijlani is one of seven siblings – three brothers and four sisters. His father, Khanchand, was a Sessions Judge in Sukkur and his mother, Jassie, a homemaker.

With his father’s job as a Judge, the family lived in the designated Judge’s residences, which was an independent bungalow on a small hilltop – an environment that undoubtedly is one of the reasons that Subash describes life in Thatta as peaceful. Due to the location of the residence, the family did not have any immediate neighbors but had a number of friends and Subash recalls a childhood that was relaxing and full of fun.

On the day the family left Sindh, armed guards from the Sukkur court, all of whom were Muslims, escorted the family on the train journey to cross the border

Subash was five years old and studying in kindergarten when Partition happened. Yet, the family did not leave until January 1948 – but they were not the only ones to stay on. Subash shared that there were many like his family who did not leave immediately as they believed that the communal disturbances and violence were short-lived and would die down. Yet others, like his father, believed that professionals, such as the judiciary, would of course still be needed in this newly created nation, and that there would be a place for the family to stay on.

Despite his young age, he vividly recalls what happened on the day the family had to leave their hometown, supplemented over the years from what he heard from his parents as he was growing up.

On the day the family left Sindh, armed guards from the Sukkur court, all of whom were Muslims, escorted the family on the train journey to cross the border. “Our family was clearly fortunate,” says Subash. “We were not only safe; the bonds were on display when the Muslim policemen bade us a tearful farewell and pleaded us to stay back.”

The family’s destination was Bombay (today known as Mumbai), where they had relatives.

Not till he became a parent did Subash begin to understand and appreciate the enormity of the challenge that his parents must have faced to not only pack up their lives but to make that journey with small children.

Looking back at his family’s experience of being kept safe, he says that his is not an isolated experience. Over the years, he has heard stories from family friends of the warmth and co-operation of their Sindhi Muslim neighbors and friends, who provided them protection and escorted them safely to the local railway stations or to the harbor in Karachi.

Today, Subash, who has two children, is a Professor at the University of Maryland Global Campus and divides his time between Maryland and Haryana, India.

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Courtesy: Stories of Sindh (Posted on September 29, 2021)

The post From Thatta to the United States of America – Subash Bijlani’s story first appeared on Sindh Courier.

By Bakhtyaar Shahzad

Step into the vibrant linguistic landscape of Sindh, and you’ll discover the fascinating language of Memoni, spoken approximately by 2 million individuals worldwide who identify themselves as Kathiawari Memons yet it is highly intelligible with Sindhi. As we delve into the historical tapestry of this community, we witness their unique journey marked by migration and cultural assimilation, acculturation and homecoming, all while retaining their roots in Sindh!

To understand the origins of Memoni, we must trace back to the region of the historical city of Thatta in Southern Sindh, also known as Laar. In ancient times, this land was inhabited by Lohana Hindus, a prosperous mercantile community. Meanwhile, the neighboring state of Gujarat emerged as a bustling hub of trade, boasting an impressive array of various sea ports along the Arabian Sea coast connecting the Middle-east with the Indian Subcontinent. It was in this dynamic environment, with commercial links stretching from Karachi to Surat that Lohanas thrived in business, encompassing the Kutch and Kathiawar regions.

During the 7th to 13th centuries, Sindh experienced profound political and ideological changes, resulting in instability and power struggles among various ethnic and religious groups. Buddhism initially held sway, but it was temporarily overshadowed by Hinduism during the Chach dynasty’s rule as the state religion, although its widespread practice was limited. The Arab invasion prompted a gradual assimilation of many Buddhists into Hinduism, while the introduction of Islam was facilitated by Muslim missionaries and the government’s policy of taxing non-Muslims. However, it was in the 12th and 13th centuries that a significant religious transformation occurred, marked by mass conversions to Islam through the dedicated efforts of missionaries. These missionaries, deeply immersed in Sindhi culture, presented the principles and theology of Islam in local languages, building trust among the Hindu population. Their rhetorical skills and understanding of societal conditions played a crucial role in the remarkable shift towards Islam, particularly influencing the Lohanas of Southern Sindh, who had strong roots in Hinduism.

After the partition of India in 1947, Memons re-migrated to Sindh; their ancestral homeland, which they had left no more than six centuries ago

Meanwhile, Buddhist missionaries faced opposition due to their vocal criticism of the Brahmin hierarchy and the caste system within Hinduism. In contrast, Muslim preachers adopted a different approach. Instead of directly challenging Hindu sentiments, they communicated the principles of Islam using vernacular languages, thereby establishing rapport with the Hindu population, which had been somewhat not effectively done by the Buddhists who had more of become rebels against the Hindu tradition. The ruling position of Muslims also appealed to the locals, as conversion to Islam offered socio-economic advantages such as employment opportunities and privileges within government institutions. While forced conversions did occur, their impact on overall numbers was limited. These factors, coupled with effective persuasion, incentivized conversions and expanded the influence of Islam beyond religious realms.

The homecoming was not without its challenges. In what they perceived as a foreign land, they encountered a sense of alienation from the Sindhi population, who regarded them as outsiders

Among the converts, the Lohanas of Southern Sindh, who had staunchly adhered to Hinduism, were particularly influenced by the persuasive Islamic preachers. The missionaries’ skillful rhetoric and comprehension of societal conditions enabled them to navigate the religious landscape successfully, leading to a notable shift towards Islam in Sindh among the Lohana community. As most Muslim missionaries were traders themselves, Lohanas had frequent contact with them. Consequently, some Lohanas converted to Sunni Qadriya Sufi Islam, becoming known as “Momins” or believers, a term that later morphed into “Memons.” Others embraced Ismaili Shia Islam and were referred to as Khwajas or Khojas. ‘Thus, the Memons and Khojas underwent a transformation from Hinduism to Islam under the guidance of Ismaili and Sunni Pirs.’ (Pirbhai, Reza – 2009). This transformative period not only witnessed religious conversions but also cultural and linguistic developments, exemplified by the production of literature in Sindhi, including poetry, documents, chronicles, and treatises but mainly the emergence of new ethnic identities under the umbrella of Sindhis.

While officially considered a dialect of Sindhi, Memoni is unfortunately giving way to Urdu among the younger generation

After the partition of India in 1947, Memons re-migrated to Sindh; their ancestral homeland, which they had left no more than six centuries ago. They arrived with a newfound identity and nationality, deeply influenced by the vibrant Gujarati culture that had become their home and were also semi-fluent in Urdu with a recognizable accent. However, this homecoming was not without its challenges. In what they perceived as a foreign land, they encountered a sense of alienation from the Sindhi population, who regarded them as outsiders. Despite the gradual erosion of Sindhi cultural elements within the Memon community, there is one significant aspect that perseveres—the Memoni language. While officially considered a dialect of Sindhi, Memoni is unfortunately giving way to Urdu among the younger generation. Yet, amidst this linguistic shift, in cities like Hyderabad, it is not uncommon to find Memon businessmen engaging effortlessly in Sindhi conversations with their customers. Some have even mastered the intricate pronunciation of Sindhi implosives which reflects as to how the Memons have felt homely and connected to Sindhi language.

In cities like Hyderabad, it is not uncommon to find Memon businessmen engaging effortlessly in Sindhi conversations with their customers

Within Pakistan, particularly in Karachi and Hyderabad, Memon settlements have organized themselves into jamaats, fostering networks and social connections to support their commerce and enhance their overall quality of life. These jamaats, such as Surat Memon Jamaat, Godhra Memon Jamaat, Bhavnagar Memon Jamaat etc, have played a vital role in preserving Memon cultural identity. However, the identity crisis and turmoil between Sindhis and Mahajirs in Karachi led many Memon leaders to become politically involved, aligning themselves primarily with the Urdu-speaking community and distancing themselves from Memoni language. Economic factors also influenced the adoption of Urdu, as many of their employers and business partners belonged to the Urdu-speaking community. These factors contributed to the formation of a distinct Memon identity, politically influenced by Urdu nationalists, often carrying negative sentiments towards Sindhis and a sense of separation from the mainstream Sindhi community. Although the previous generation held onto their Sindhi heritage, it is gradually fading among the younger generation.

The journey of the Memons reflects the intricate interplay between culture, religion, and language. It embodies the evolution of a community that has traversed geographical boundaries, navigated religious transitions, and strived to preserve its unique linguistic heritage in an ever-changing world. The story of Memoni and its connection to Sindhi serves as a poignant reminder of the rich tapestry of human history, weaving together threads of identity, migration, and resilience. While the significance of Memoni is evident to the community, it remains largely unrecognized by scholars. By bringing attention to this subject, we have the opportunity to improve the relationship between the mainstream Sindhi community and its daughter community, which, due to unfortunate political reasons, has been relegated to the status of a minority, despite historically being part of the majority. This effort would not require the Memons to compromise on their distinct Sindhi dialect. Instead, it calls for awareness and education within the community to recognize the roots of Memoni in Sindhi and reconsider their ethno-political identity.

By embracing Memoni and acknowledging its Sindhi roots, Sindhi scholars have an opportunity to bridge the gap and forge a stronger bond between the Memons and the mainstream Sindhi community using language as a tool

Such an endeavor to change attitudes requires a scientific and precisely anthropological approach coupled with in-group activism in order provide the Memon community’s youth with a

sense of belonging to the land their ancestors once called home but also power and pride of being part of a majority with which they share their DNA rather than sliding to the minority or claims to a separate identity. It would offer them the promise of security and whole-hearted acceptance by their Sindhi neighbors, while also revitalizing their precious language and promoting it as a recognized dialect of Sindhi, which it truly is. Additionally, it would grant them socio-political advantages by assimilating into the mainstream Sindhi culture. For Sindhis, this welcoming approach would not only increase the Sindhi community’s membership from another two million worldwide Memoni speakers out of which at least one million reside in Sindh, but also contribute to resolving the ethno-linguistic crisis faced by Sindh’s own citizens. It would foster loyalty from a highly productive group for the common good of both communities. By embracing Memoni and acknowledging its Sindhi roots, Sindhi scholars have an opportunity to bridge the gap and forge a stronger bond between the Memons and the mainstream Sindhi community using language as a tool.

While anthropology in Sindh and throughout Pakistan has gained popularity, extensive anthropological research on the Memons, unlike their genetically related communities, the Ismaili Khojas and Lohana Hindus, remains limited. The assimilation, acculturation, remigration, and identity construction of the Memons, as well as their shift towards Urdu, remains a tantamount of fascination for anthropologists. The community’s adoption of Urdu poses a significant challenge not only to the Memons themselves but also to researchers and Sindhi linguists who face the threat of losing a Sindhi offshoot language. While the official website of the World Memon Jamaat recognizes in a statement which reads: ‘Memoni is believed to have originated from Sindhi’, a big fraction the community’s younger population is in a state of denial of its roots with a dim bias towards Sindhi or worse, Memoni. Linguistic Anthropology can play a significant role in solving this crisis between both communities by implication of anthropological advocacy, vocalization and applied anthropology within the Memon community.

Where Sindhi language itself has a threat in urban centers, joining hands with another ethnically and linguistically Sindhi group can embolden Sindhi language by multiplying its strength in facing the challenges posed by Urdu and English. Where traditional Linguists and Scholars have kept back on such an important issue or to provide a solution to the shrinking of Sindhi first language speakers to central Sindh, the assistance and problem-solving skills of Anthropologists in this particular matter can be employed to bring an impact in a linguistic conundrum.

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Bakhtyaar Shahzad Panwhar Linguistic Anthropologist. He is fluent in Sindhi, English, Urdu, Siraiki, Punjabi, Gujarati, Kutchi, Marathi, Bangla, Persian, Arabic, Hindi, Dhatki, Kohli Parkari (semi fluent in Spanish and Hebrew). He did BS Anthropology- Dec, 2022 from University of Sindh. His areas of interest are Anthropology, Sociolinguistics, Phonology, Historical and Comparative Linguistics, Culture. He can be accessed at Email: bakhtyaarshahzad@gmail.com

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Karachi, Sindh

U.S. Ambassador Donald Blome visited Thatta, Jhimpir, and Karachi to highlight the U.S.-Pakistan “Green Alliance” framework and further strengthen the bilateral partnership between our two countries.

In Jhimpir, Ambassador Blome visited the USAID-funded power grid station and the U.S. International Development Finance Corporation-funded Hawa Energy Limited wind power project. The plant contributes 50 megawatts (MW) of renewable energy to Pakistan’s national grid, enough to power more than 10,000 homes.  USAID support for power transmission infrastructure has also enabled 780 MW of wind power to flow to Pakistan’s power grid.  He also visited the Center for Advanced Studies in Water at Mehran University of Engineering and Technology – initially established through a $12 million cooperative agreement between Mehran University and USAID – where he discussed the partnerships between U.S. and Pakistani universities that strengthen research in water and environment-related fields.  As part of the U.S.-Pakistan “Green Alliance” framework, the United States is working with partners throughout Pakistan to support clean energy and sustainable water management in the country.

“I’m incredibly pleased to be able to travel through Sindh province today and meet with our partners supporting the U.S.-Pakistan ‘Green Alliance’ framework,” said Ambassador Blome. “This trip is a chance to see and highlight U.S. investment in the region, and how it is focused on supporting Pakistan as it strengthens climate resilience, pursues energy transformation, and fosters inclusive economic growth.  The ‘Green Alliance’ framework is helping us jointly meet the climate, energy, water, and economic needs of the present and future.”

During his visit to Karachi, Ambassador Blome toured a U.S. government-funded UNICEF project, where he was able to see how a solar powered reverse osmosis desalination plant installed at the community mosque is making a positive difference in the lives of Afghan refugees and Pakistani host community members.  He observed mobile nutrition screening and heard how the project is helping children and pregnant and nursing mothers from the surrounding area, which does not have a local health clinic.  He also congratulated recent graduates at the Vocational Training Institute for Women, where UNHCR, through U.S. funding, supports skills training for Afghan refugee and Pakistani host community women.

Ambassador Blome also visited Makli Necropolis, one of the largest historic burial grounds in the world.  He visited the site with the Sindh Minister of Culture and a representative of the Heritage Foundation to see the results of the $260,000 Ambassadors Fund for Cultural Preservation (AFCP) project to preserve and stabilize the 400-year-old tombs of Sultan Ibrahim and Amir Sultan Muhammad, two of the most prominent structures at Makli Hill.  During the past 20 years, the AFCP has provided $7.1 million to support 32 projects conserving, preserving, and restoring Pakistan’s rich cultural heritage.  Ambassador Blome also toured the National Museum of Pakistan, including galleries highlighting sites in Sindh and Balochistan.  The visit to the National Museum was an opportunity to show the United States’ appreciation for Pakistan’s history and for the Ambassador to learn more about AFCP sites in Karachi’s consular district. (PR)

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Thatta, Sindh

Sindh Mental Health Authority conducted Psychiatric Training Session in collaboration with Medical Emergency Resilience Foundation (MERF) and District Health Office, Thatta for male and female Medical Officers of District Thatta on Thursday 11th May, 2023.

The training session was held at the Auditorium of Government Poly Technic Institute Makli, Thatta, in which Associate Prof. Dr. Chooni Lal, Head of Psychiatry Department, JPMC, Karachi, Dr. Susheel, Dr. Waqim, Dr. Illayas and Dr. Alya delivered lectures and presentations to more than 90 doctors.

On this occasion, Senator Dr. Karim Ahmed Khawaja, Chairman, Sindh Mental Health Authority, Dr. Wahid Bux Soomro, Ex-Minister Health, Dr. Safdar Shah, DHO, Thatta, Adam Malik, Regional Manager, MERF, Dr. Syed Zafar Mehdi, Secretary SMHA, Ms. Laila Ranjani, and Health Professionals of District Thatta were also present.

SMHA also distributed booklets for psychiatric training of the doctors. (PR)

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Thatta, Sindh

Thousands of male and female pilgrims of Hindu community from Thatta and adjoining districts enthusiastically attended the annual festival of historic Mata Bhawani Temple at Makli in Thatta city on Thursday March 30, 2023.

Sindh Minister for Minority Affairs Gianchand Essrani also attended the festival as the chief guest and also inaugurated the solar system and other development schemes at the Temple.

The festival was organized by Parbandh Committee of Mata Bhawani Temple.

Speaking at a festival program, Gianchand said that the minority communities enjoyed complete freedom to celebrate their festivals in Pakistan.

He said that Sindh government has allocated huge funds for the development of worship places of minority communities and he is making all out efforts to ensure that the ongoing development schemes at temples, Ashrams and Shamshan Ghats are completed by the end of current fiscal year.

He further told that applications have been invited for granting scholarships to the students of minority community. “Previously, the students of colleges and universities were given scholarships but this year for the first time, the students of schools would also be granted the scholarships,” he added.

The IBA University Sukkur has been engaged as third party for conducting the test so that students can be selected for scholarships on merit bases without any recommendations, Gianchand said and added that the deserving minority families have also been extended financial help on the occasions of various festivals.

Sindh Minority Affairs Minister Gianchand Essrani said that he has taken efforts to get issued Benazir Bhutto Minority Cards to the deserving families of minority communities like that of ‘Benazir Income Support Program’. “We are working in this regard,” he said.  (PR)

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