Watayo Faqeer is a Sindhi folk story character. On a very cold night his mother said: “Wataya! You are close to God. It’s very cold tonight, can’t you ask God to spare a little bit of fire from hell to keep poor people like us warm here?” Said Watayo; “Amma [Mother], There is no fire in hell. Everyone has to bring his own.”
A song in Balochi for all those who never heard the language, but have thrived on the resources of Baluchistan. Akhtar Chanal and Komal Rizvi performing Daanah Pah Daanah in coke studio season 4 episode 1. Translation is embedded in the video.
Courtesy: Coke studio » YouTube
It is not only Sindhi-speaking people who are participating but also Pashto-speaking Sindhis, Urdu-speaking Sindhis, and Punjabi-speaking Sindhis, who live in Sindh are demonstrating their love for Sindh.
By Khalid Hashmani
The Sindhis who live in and around the Washington DC area joined festivities of the annual “Sindhi Culture Celebration Day”. The event was organized by Mrs. Nasreen and Mr. Iqbal Tareen at their residence in McLean suburb on the night between Saturday, November 19 and November 20, 2011. Several local Sindhis joined Tareens in this event to make it a memorable celebration of Sindhi culture, language and identity.
ISLAMABAD – The National Assembly Tuesday unanimously passed ‘The Prevention of Anti-Women Practices (Criminal Amendment Bill) Bill 2010’ to prohibit certain practices leading to exploitation and discrimination against womenfolk including marriage with the Holy Quran, giving a female in marriage or otherwise in Badla-e-Sulh, Wani or Sawara and depriving women of inheriting property.
The bill moved by MNA Donya Aziz was succeeded to get clearance in the third attempt, as the bill has twice been deferred in the last NA session (35th session) of private member day. The four clauses of the anti-women practices bill had been passed after thorough discussion. …
Read more » The Nation
A beautiful Sindhi folk song “Chhallro” by Kaajal Chandiramani, Kaajal’s melodious voice makes one feel like dancing…. Dance by, Bhavna Taurani, Karishma Ganglani, Kritika Ramchandani, Poonam Kateja, Sapna Bhambhani in Sindhyat ji Mauj, A Grand Evening of Dance, Mauj & Masti at Shaikh Rashid Auditorium – Dubai Event Organized by Asha Chand.
Sindhi folk song – MUHINJA MITHA
Having lost its independence, amalgamated into Gujarat, like mainland Sindh, Kutchis are also facing a demographic and linguistic challenge. After partition in 1947, Kutchis are cut-off from their fellow Sindhis in Sindh but they are trying to hang on to their dialect of Sindhi, culture and traditions.
THIS IS ONE OF ALAM LOHAR’S CLASSIC HITS: WHICH IS ORIGINALLY HIS, CALLED JUGNI: THIS UPDATED VERSION WAS ORIGINALLY SUNG IN 1965, AND HE RECEIVED A GOLD L.P FOR THIS SONG, AND SINCE HAS BEEN SUNG BY MANY OTHER SINGERS THROUGHOUT THE WORLD.
– You Tube
Shabnam Virmani is a filmmaker and artist in residence at the Srishti School of Art, Design and Technology in Bangalore, India. 7 years ago she started travelling with folk singers in Malwa, Rajasthan and Pakistan in a quest for the spiritual and socio-political resonances of the 15th century mystic poet Kabir in our contemporary worlds. Among the tangible outcomes of these journeys were a series of 4 musical documentary films, several music CDs and books of the poetry in translation (www.kabirproject.org). Inspired by the inclusive spirit of folk music, she has begun to play the tambura and sing folk songs of Kabir herself. Currently she is working on co-creating a web-museum of Kabir poetry & music with folk singer communities in India and developing ideas for taking mystic poetry and folk music to school classrooms. She continues to journey to new areas such as Kutch, Gujarat and draw inspiration not only from Kabir, but also other mystic poets of the sub-continent [such as Shah Abdul Latif] and the oral folk traditions that carry them to us. Her earlier work consisted of several video and radio programs created in close partnership with grassroots women’s groups in India.
– You Tube
Whether led by mature middle-class people or otherwise, the extremist religious movements draw most of their following from the new urbanite classes. In most cases, they have become the source of religious violence
Pakistanis must ask a central question: were we really tolerant people before Zia’s Islamisation or we were only naively indolent, prone to be violent at any moment? It is a common belief in Pakistan that when Zia, alongside the US, created violent jihadi organisations, they created hysteria in the public with narrow-mindedness ruling and people killing for frivolous reasons. Two questions come to mind about this explanation. One, were we really consciously ever a tolerant society for the jihadis to destroy? And two, how can we use this explanation to explain the parallel rise of extremist political Hinduism in India?
While talking about the killing fields that jihadis have created, we forget that the carnage of 1947 in Punjab cost more lives than the total number of people killed by jihadi violence in the last 20 years in Pakistan. Everyone blames the people of ‘other religions’ for the 1947 tragedy but, wherever Muslims were in overwhelming majority, they killed Sikhs and Hindus. Conversely, they faced the same treatment in areas where they were a minority. Amrita Pritam rightly said, “Aaj sabhay Kaidoo hu gaiy, husan ishaq de chor” (Today, everyone has turned into a villain, enemy of love). What happened in 1947 is closely linked to what is happening now and what occurred in east Punjab’s Khalistan Movement, which claimed hundreds of thousands of lives.
Most of the 1947 killings were concentrated in the rural areas; there were some in urban centres but they were limited. Most of the stories I have heard from Punjabi Hindus and Sikhs migrating from Pakistan indicate that the urban non-Muslims did not lose their family members while the stories from the rural areas are horror tales. One of my maternal uncles was killed in a village in Gurdaspur but at the same time none of the two neighbouring village’s Sikhs were spared — entire villages were murdered. How can so-called innocent rural people become murderous?
It can be argued that from the second to third centuries, the way the Gupta dynasty established self-sufficient but desolate and isolated village communities contributed to the religious violence of 1947, and even presently. When the Maurya Dynasty’s state ownership of entire land and manufacturing became unsustainable, it was replaced by self-sufficient village communities. Every community was required by the king’s law to have all kinds of artisans who were given a little land, residential and agricultural, and fixed shares of peasant produce. Consequently, the village communities had no need or desire to interact with other communities or reach beyond their own. Only a few traders and vendors were the link between the village and the rest of the world. The vendor, or vanjara in Punjabi, became a hero in folk songs because he was the only link with the outside world.
Due to the total absence of interaction and exchange of thought with the rest of the world, the village communities became lonesome entities. Mental horizons shrank and one generation of people was replaced with an identical next one. The village was considered a homeland or country whose honour was to be protected. This is why, during inter-village festivals, people would carry weapons as the possibility of war between the people of different villages was very real.
In eastern Punjab, some village communities were comprised of people of all religions but, when the British colonised western Punjab through an irrigation system, the village communities were established exclusively on religious basis. Therefore, another layer of separation was put in place where people of one religion became aliens for the other. The British education system did not mitigate such a separation because of the imposition of Urdu and denial of Punjabi identity. As a result, Sikhs limited themselves to the Gurmukhi script and Muslims to the Persian script. This was another fundamental divide created by the British. In Sindh, where Sindhi was made the official language and everyone used the same script, inter-religious hostility was a little less and did not lead to carnage in 1947. In the urban centres of Punjab where, despite furious religious political divides, the interaction between people was much better and the level of violence was also lower in 1947. ….
Read more : Wichaar
Made on a famous folk tale of Sindh, MOOMAL RANO. Shots in NAU-KOT THARPARKAR, Sindh, Pakistan. SWEET & LOVELY SONG IN SINDHI LANGUAGE. POETRY: SHAIKH AYAZ.
– You Tube
SINDH: KARACHI – The worst victims of the last year’s flood have been the women of the province as the government and other relief agencies did not give them priority while their issues still remain largely unaddressed.
This was pointed out by speakers at a dialogue held on women rights hosted by women wing of Sindhi Association of North America. SANA vice-president Noor Nisa Ghanghro presided over the session, which was attended by a large number of political and women rights’ activists.
The speakers emphasised that all poverty-alleviation programmes must address the gender poverty issue while particularly focusing on rural women
Expressing grave concern over a recent report from the flood-hit areas of Sindh that over a million rural women were suffering from blood anaemia, they demanded that the authorities concerned should take the issue seriously and immediately help the womenfolk of the province. …
Read more : Pakistan Today
by Nadeem F. Paracha
Plans are afoot to build the world’s first ever international Sufi university near Bhit Shah in Sindh.
The main purpose of the institution would be to promote interfaith and intercultural education to tackle extremism in the country.
Such a thought and project could only have come about in Sindh. Especially in the context of what Pakistan has beengoing through in the last many years. …
Read more : blog.Dawn
A song which manages to stir all your senses, sung by Zafer Ali Khan who excels with his raw, stroking and sensitive voice, lyrics by Baba Bhulle Shah and composed by Shahzad Hasan (Vital Signs) for drama serial “RANI” of PTV.
Benefit show for financial help of of Zeenat Sheikh was great Suceess. Begging bowl of the artist was broken by art lovers
by Ali Akbar Hingorjo
Begging bowl of folk artist was broken . We are thankful to the civil society and music lovers of Sindh for their generous participation in Zeenat Sheikh Benefit Show organized by Radio Pakistan Hyderabad. The aged folk singer was really moved by the respect given by the people of her land. Hope our people will continue this trend of providing help and paying tribute to their artists during their life time.
January 16, 2011
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More news about folk Singer Zeenat Sheikh : DAWN NEWS CHANNEL REPORT
By Iqbal Khwaja
THATTA: The frail memory of music lovers had forgotten a voice once they cherished to the depth of their souls.
A sought-after singer now sings in same high-pitched voice but with a begging bowl. Though, her voice had not lost its charm but perhaps her age has.
Zeenat Shaikh, a renowned folk singer of yester-year can be seen loitering on Thatta streets with a faint hope of seeking alms. …
Read more : Dawn
Sindhi folk dance Chhalaro performed by Sudha Masand and group at Nagpur India. Migrant Sindhis from Sindh are settled in Nagpur, India. Hindu Sindhis are scattered all over the world and India but mostly concentrated in Ulhasnagar (near Bombay) and Nagpur in province of Maharashtra.
Coke Studio Sessions. Produced by Rohail Hyatt.
M. Faqir Muhano is playing a Sindhi Saz named “Surando”.
“hoon ta mari jawan.. hoon dari jawana haikli roee maraan… maari jind ro mithoro mina chhori gayoo” (I am dying.. I am scared and will die crying, as my sweet darling left me alone)… A great Rajasthani song, explaining the level of her pain when beloved left aboard and she is alone at home ….
Others may agree or disagree but the fact is that the Punjabi culture and language is closer to Sindhi culture and language. Physically we share the same land from centuries and have similar culture. Of course present Sindh, Punjab and almost whatever is called Pakistan now, was referred to as Indus civilization historically. Political rifts after creation of Pakistan have made us differentiate each other, probably this is one of the thing we have after partition.
Well here is wonderful folk song from Musarat Nazir, listen to the language and you should easily follow it, whether you know Punjabi or not.
Singer Shazia Khushk