essay on pakistan in sindhi language

Restraints On Language And Culture Of Sindh: A Historical Perspective

Sindh possesses specific and individual distinct identity formed out of its centuries old history, culture and language. The history, politics, culture, language and education have been those distinct features of this identity. But as a province in Pakistan, these distinct features of Sindhi identity are losing ground in the province resulting in the identity crisis faced by the people. Elucidating the language and culture of Sindhi people, this paper explores the richness and distinctiveness of Sindhi society. In addition to identifying various strands of distinct Sindhi character present in its history and politics, culture and civilization, language and art as well as in the education system of Sindh, the existing factors responsible for suppression of this regional identity are critically reviewed and analyzed.

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Sindh is one of the four provinces in Pakistan located at the Southern border. The province of Sindh has been named after the famous River Indus. In Sanskrit, the province was dubbed Sindhu meaning an ocean. Around 3000 B.C, Dravidian cultures urbanized and gave rise to the Indus Valley Civilization. According to the Historians, Indus Valley Civilization declined due to the natural disasters such as floods but the invasions of Indo- Arians caused the sudden collapse of it. In the recent history, Sindh was conquered by the British in 1843. Sindh province remained the part of British India until 1947 when it was made one of the provinces of Pakistan.

Sindhi language evolved over a period of 2400 years. The language of the people of Sindh, after coming in contact with the Aryan, became Indo-Aryan (Prakrit). Sindhi language, therefore, has a solid base of Prakrit as well as Sanskrit, the language of India, with vocabulary from Arabic, Persian, and some Dravidian – descendants from Mediterranean sub-continent. Initially, Sindhi had close contacts with Arabic- speaking Muslims. Therefore the language adopted many of the Arabic words.

Sindhi language is an ancient language spoken in Pakistan and many other parts of the world. It is an Indo-Aryan language spoken by approximately 41 million people in Pakistan, and 12 million people in India; it is the second most spoken language of Pakistan, mostly spoken in the Sindh province. It is a recognized official language in Pakistan, and also an official language in India. Government of Pakistan issues National Identity Cards to its citizens only in two languages; Sindhi and Urdu.

Sindhi language is also greatly influenced by Sanskrit and about 70% of the words in Sindhi are of Sanskrit origin. Sindhi is a very rich language with a vast vocabulary; this has made it a favorite of many writers and so a lot of literature and poetry has been written in Sindhi. It has been the inspiration for Sindhi art, music, literature, culture and the way of life. The language can be written using the Devanagri or Arabic script

Festivals The people of Sind love their religion and the two festivals of Eid-ul-Adha and Eid-ul-Fitr are celebrated with zeal and enthusiasm. Different domestic festivals are arranged by the local people to provide people with new things they buy on Eid’s occasion. On different occasions, the Folk dance of Bhagat is also performed by professionals to entertain the visiting people. Hence, a Sindhi Cultural Festival is a compound of folk dances, music and cheap entertainment for local people.

People of Sindh are more inclined towards an agricultural based lifestyle. The fertile Indus Plains provide a valuable source of income for the local people who practice farming on these lands. Inland fishing is also practiced along the Indus River in Upper Sind providing further opportunities for local people. Itinerant way of lifestyle is commonly seen in the desertic regions of Thar where people move from place to place in search for drinking water sources along with their animals.

Arts and Music

Sindhi society is dominated by great Sufis, the mystics and the martyrs. It has always been the land of peace, love, romance, and great cultural and artistic values. There were the great theologians of the Naqsh bandi order in Thatta who translated the fundamentals of the religion of Islam into their mother tongue. There were the great Sufi (mystic) poets like Shah Abdul Latif Bhitai who was the cherisher of truth and spent all his life in its propagation, pursuit and quest. Bhitai was also an excellent musician. He invented a new type of musical instrument, Tambura (drone instrument), which till today, is a primary source of music in rural Sindh. The beauty of Shah’s verses is enhanced by his blending of traditional Indian rag with the Sindhi folk songs and music.

Cultural character

The ancient Sindhi civilization was the place, where the aesthetic utilization of leisure was freely indulged. There has been evidence, that the excavations of sites dating back to 3000 B.C. (all over Sindh) is also true, around 1200 years ago when Jaina Dakshiniya Chihna (778 A.D.) described the distinguished features of Sindhi’s in this way: “Elegant, with a lovely, soft and slow gait, they are fond of the art of harvas (that is, songs, music and dancing) and full affection towards their country.” Sindhi’s celebrate Sindh Cultural day worldwide on 6th December by wearing Ajrak & Sindhi Topi on that time.

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Introduction & Aims

Sindhi language:.

Sindhi is one of the ancient languages of the globe. It is the primary language of the Indus civilization. In South Asia, Sindhi is the language of the indigenous peoples of Sindh. Currently, it is estimated that the speakers of the Sindhi language constitute about sixty million worldwide. It is included in the Indo-Aryan language family of South Asia and its ancient script is referred to as the Indus Script. Although, scholars and researchers across the world have worked on the decipherment of the Indus Script. In its entirety, the decipherment of the Indus Script has remained an incomplete task. With the advent of the Arab conquest of Sindh in the eighth century, the Sindhi language gradually received the impact of the Arabic script. As a result, over the centuries the Sindhi language has been adapted to the Arabic script. In India, the Sindhi language is also used in both the Arabic and the Devanagari scripts. In 1953, during British colonial Sindh, the Sindhi language was further standardized, and steps were taken to develop its alphabet and introduced it as an official language and modern schooling practice. Currently, Sindhi is the official language of the Sindh province of Pakistan. In India, Sindhi is one of the officially recognized languages which is included in the scheduled languages. The majority of Sindhi language speakers live in the Sindh province of Pakistan as well as in the Kachh region of Gujrat and Ulhasnagar in Maharashtra states of India. At present, in India, the Sindhi inhabitants belong to Hindu and Sikh Panthi who had migrated from Sindh to India during the partition of India and Pakistan in 1947/1948. Additionally, the Sindhi-speaking people live as a diaspora community across the world. Also, the Sindhi language is spoken in the provinces of Baluchistan, and Punjab in Pakistan as well as in the states of Rajasthan, Punjab, and Gujrat. Besides, the Sindhi language is spoken by the Sindhi diaspora in Hong Kong, Oman, Indonesia, Singapore, UAE, Saudi Arabia, Australia, Britain, USA, and Gibraltar among others.

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The Indus script: A challenging puzzle

Abstract The Indus script used by the Harappan civilization around 2600-1800 B.C. remains little understood,…

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Entropic Evidence for Linguistic Structure in the Indus Script

The script of the ancient Indus civilization remains undeciphered. The hypothesis that the script encodes…

• 18 Aug 2009

A Markov model of the Indus script

Abstract Although no historical information exists about the Indus civilization (flourished ca. 2600–1900 B.C.), archaeologists have…

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Today's Paper | May 16, 2024

Scholarly study of relationship between sindhi and urdu languages.

ISLAMABAD, April 15: If historiography is an art seeking to establish a meaningful order in the chaos of facts and materials then the most recent issue of Akhbar-i-Urdu, published by ‘Muqtadara Qaumi Zuban’ (National Language Authority, should be seen as a monumental study in the kinship between Sindhi and Urdu languages.

Published this month, the monograph carries a collection of 35 scholarly essays. Eminent scholars, present and past, who have contributed to the study, include Syed Sulaiman Nadvi, Shaikh Ayaz, Pir Hassamuddin Rashdi, Prof Rahmat Farrakhabadi, Dr Sharfuddin Islahi, Dr Shahida Begum, Japanese scholar Mamyakin Sako, Syed Mustafa Barelvi, Mirza Qaleech Beg, Dr Muhammad Yousaf Kushk, Syed Mazhar Jameel, Mohan Lal Premi, Dr Moinuddin Aqeel, Prof (Dr) Riazul Islam, Asif Farrukhi, Himayat Ali Shayer, Dr Mahmudur Rahman, Samina Qureshi, Shaukat Siddiqui, Prof Fateh Mohammad Malik, Dr Mughni Tabassum and Muhammad Arif Iqbal.

A case has been made in these essays showing relationship between Sindhi and Urdu languages by eminent men of letters with a known track record of the kind of research which leaves an impact on the architecture of languages, linguistics and literature.

They have explored the attachment binding Sindhi and Urdu languages, as well as the deepening influence of Arabic, Persian and Sanskrit on them. This encyclopaedia journal should be looked upon as an important tool for study of Pakistan link languages, in the national context. For instance, noted Sindhi scholar the late Pir Hassamuddin Rashdi argues, in one essay, “Arabic and Persian languages have a lasting impact on the Sindhi language and because of this enabling factor the Urdu language was born, as it were, from the womb of Sindhi”. An important fact reflected in the issue of Akhbar Urdu is, though Urdu poetry grew in Deccan, it was more or less contemporaneous within Sindh. Poets such as Mullah Abdul Hakeem Ata Thattavi, Mir Saddruddin Kamil, Mir Mahmud Sabir, Ruhul Fakir, Syed Sabit Ali Shah, Ziauddin Zia, Azimuddin Thattavi, Sachal Sarmast, Akhund Qasim Bali, Mir Ghulam Ali Mayel, Mir Nasiruddin Jafari, Qadir Bakhsh Bedil, Mir Husain Ali Khan Talpur Husain, Mir Fateh Khan Fateh, Mirza Abbas Ali Beg, Hakim Fazal Muhammad Hatim, Syed Ghulam Muhammad Shah Gadaa, Nawab Faqeer Vali Muhammad, Mian Muhammad Yusuf Haidery, Syed Misri Shah Nasapuri, Mir Abul Hasan Khan Sangee, Mirza Qaleech Beg, Mir Ali Nawaz Khan Talpur were outstanding writers of ‘ghazal’ or ‘rekhta’ in both Persian and Urdu verses, and expressed with great felicity in Urdu, writes Prof Rahmat Farrakhabadi. For that matter Shah Habib, the father of patron saint of Sindh, Shah Abdul Latif, both conversed and also wrote poetry in Urdu. The great Sindhi educationist and poet, Shaikh Ayaz, who has translated Shah jo Rasalo in Urdu, has an assured place in the pantheon of Urdu letters. Many different roads have been traversed in this in-house journal of Muqtadara. One essay describes common phonetics of the two languages, as well as transfer of literary and scholarly works from Sindhi to Urdu, done by great scholars, such as Pir Hassamudddin Rashdi, Ghulam Ali Allana and Dr Nabi Bukhsh Baloch, Mirza Qaleech Beg.

Of course it is easy to guess that in this painstaking work the stature of the great Pir raises a notch higher than others. An interesting chapter discusses the impact of Sir Syed’s bid for Muslims to adopt the English system of education. This message reached Sindh where we discover that Khan Bahadur Hasan Ali Effendi as a worthy promoter of this idea. Hassan Ali Effendi later established Sindh Madrassatul Islam, the alma mater of Muhammad Ali Jinnah who rose to be the nation’s founder. For this reason, says scholar Dr Yousaf Khushk, the late Effendi is celebrated as the Sir Syed of Sindh province.

One gets the impression that the study gives a partial view and apart from Shah Abdul Latif’s works and those of other religious personalities very little mention has been made of Sindhi literary and scholarly works having been translated and brought within reach of Urdu readers. However, the study also devoted itself to discussion of attempts at learning the Sindhi language and literature made by Urdu speaking population of the province, especially those living inland towns and villages where Sindhi and Urdu have become interchangeable, and here those who speak Urdu language also use Sindhi with ease. It can be said with hindsight that a scholarly study of this kind would have been very opportune in July 1972 when the Sindh province was wrecked in a silly fashion because of language feud, caused by a myopic group within the two communities, without realizing that the two languages were cousins.—Jonaid Iqbal

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Essay on sindhi language (582 words).

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Essay on Sindhi Language!

There is some controversy over how old Sindhi is and what family of languages it belongs to. While most scholars consider it an Indo-Aryan language, some scholars believe that it belongs to the languages of the Indus Valley, i.e., the period before the advent of Sanskrit. Sindhi lacked a fixed script till 1853 when it was decided to have Arabic characters for it.

The early poetry in Sindhi traced back to the 14th century is the bayts of Mamot saints. Qadi Qadan was the first notable poet. Shah Karim was a Sufi poet of note. Sind’s greatest poet is Shah Abdul Latif (late seventeenth century) whose collection of poems Rasalo shows a combination of deep thought, graphic description and beauty of language. Besides Abdul Latif, the trinity of Sindhi poets was composed of the eighteenth-century writers, Abdul Wahhab (Sachal) and Bhai Chainrai (Sami), the last being a Vedantist.

The influence of Persian poetry is to be seen from the early eighteenth century when ghazal, gasida, rubal’ and mathnawi entered Sindhi literature. Subject matter changed from mysticism to romanticism. Khalifo Gul Mohammad ‘Gul’ was the first Sindhi pet to compose a diwan. Kishinchand ‘Bewas’ composed poems on nature instead of the traditional love-lyrics.

Sindhi prose got an impetus with the British annexation of Sindh, after which several grammar books and dictionaries were published, besides books on religion, art, and science. Writers who enriched Sindhi prose were Munshi Udhoram, Diwan Lilaramsingh, Dayaram Gidumal and Mirza Qalich Beg.

The last named writer is also a well-known novelist (Dilaram, Zeenat). Other novelists of note are Lalchand Amardinomal (Choth jo Chand), Abdul Razzaq (Jahan Ara), Bherumal (Anand Sundrika), Nirmaldas Fatehchand (Daluratji Nagari), Guli Kripalani (Ithad), Ram Panjwani (Qaidi) and Naraindas Bhambhani (Malhin).

As for drama, Mirza Qalich Beg made a beginning with Laila Manjun (1880). Khanchand Darvani wrote several original dramas. Ahmed Chagla and Lekhraj ‘Aziz’ have enriched Sindhi drama.

Mir Hasan Ali and Mir Abdul Hussain Sangi, Khalifo Gul, Fazil Shah, Kasim, Hafiz Hamid, Mohammad Hashim, Mukhlis, Abojho, Surat Singh, Khaki, Mirza Qalich Baig, Zia and Aziz were the pioneers of poetry in the Persian metre. But the modern form and content of Sindhi poetry were given a new impetus by ‘Bewas’, Hyder Bux Jatoi and Dukhayal.

The novel and short story became the main forms for prose. World War II saw the emergence of novelists and short storywriters like Narain Das Bhambhani, Gobind Malhi, Sushila J. Lalwani, Sundri Uttamchandani, Popti Hiranandani, Usman Deplai, Jamal Abro, Shaikh Ayaz, Rasheed Bhatti, Hafeez Akhund, Tariq Alam Abro, Eshwar Chander, Manak, Ishtiaq Ansari, Kehar Shaukat, Mushtaq Shoro, Shaukat Shoro, Adil Abbasi, Raja Abbasi Rehmatullah Manjothi, Badal Jamali, Ishaque Ansari, Munawwar Siraj Ismail Mangio, Fayaz Chand Kaleri and Ayaz Ali Rind.

For the last several decades, free verses, sonnets and ballads have been written alongside the classical forms of poetry such as kafi, vaee, bait, geet and dohira. A few famous poets of today’s Sindh are Makhdoom Talibul Mola, Ustaad Bukhari, Shaikh Ayaz, Darya Khan Rind, Makhdoom Amin Faheem and Imdad Hussani.

In 1952, Noor-ud-din Sarki and Abdul Ghafoor Ansari restructured the literary forum of Sindhi language and called it Sindhi Adabi Sangat. It now attracts most of the Sindhi literary figures all over the world; besides branches in Pakistan. After partition the province of Sindh went to Pakistan, but there are a large number of Sindhis all over India. Sindhi literature in India continues to flourish.

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Linguists suggest adopting roman script for Sindhi

Say language heading towards another evolution after move from Devnagri to Arabic

Use of Roman script to replace the writing system of Sindhi language in Arabic script for a selected group of non-Sindhi readers has started to draw attention of some Sindhi linguists and writers.

The evolution prompted Sindhi Language Authority (SLA) to organise a discussion titled 'Adopting Roman script with Arabic script for Sindhi writing' the other day.

Sindhi though written in Arabic script in Pakistan is written and read in Devanagari script in India. The language expert, Dr. Altaf Jokhio, while acknowledging need of using Roman letters for Sindhi writing, allayed concerns that use of Arabic letters will gradually stop. He believed that the two scripts will exist side by side depending on users of the language.

He recalled that during the British era, a debate got underway about selecting one of the two scripts, Arabic or Devanagari, for official writing purposes in Sindh. However, because Sindh was mostly influenced by Persian and Arabic languages, the latter was chosen for official works.

Nevertheless, Devanagari letters also remained in use on the other side of the border. "But we are yet to come up with a single authentic version of Roman script," he observed. "So far, we often find replies to messages written in Sindhi, in Urdu Roman script." Jokhio suggested that language experts will have to work in concert to develop a common Roman script for Sindhi language.

English language teacher and writer, Manoj Kumar, echoed same concerns of different versions of Sindhi being written in Roman letters which he said is giving a bad shape to the language. He pointed out that writing of Urdu in Roman letters has been professionally developed and some websites are also dedicated to that work.

"Resultantly, this is helping increase readers of Urdu in the world." He believed that Sindhi linguists should also have started work on Roman script long ago. Kumar said a large number of Sindhi in India cannot read the works in Sindhi language produced in Pakistan and vice versa because people of Sindh are not familiar with Devanagari letters.

He said developing Sindhi writing in Roman letters will greatly facilitate Sindhis across the borders to read and know each other and their works of art, literature and poetry. Other speakers suggested that use of Roman letters will also help in using Sindhi language on the platforms of artificial intelligence. They said adopting Roman letter has become inevitable for Sindhi.

Published in The Express Tribune, May 16 th , 2024.

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