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Sindh , province of southeastern Pakistan . It is bordered by the provinces of Balochistān on the west and north, Punjab on the northeast, the Indian states of Rajasthan and Gujarat to the east, and the Arabian Sea to the south. Sindh is essentially part of the Indus River delta and has derived its name from that river, which is known in Pakistan as the Sindhu. The province of Sindh was established in 1970. The provincial capital, Karāchi , is situated on the southwestern coast. Area 54,407 square miles (140,914 square km). Pop. (2006 est.) 35,864,000.

The area of present-day Sindh province was the centre of the ancient Indus valley civilization , as represented by the sites of Mohenjo-daro , Amre, and Kot Diji . This early civilization existed from about 2300 to 1750 bce . There is then a gap of more than a millennium before the historical record is renewed with Sindh’s annexation to the (Persian) Achaemenid empire under Darius I in the late 6th century bce . Nearly two centuries later, Alexander the Great conquered the region in 326 and 325 bce . After his death, Sindh came under the domination of the empires of Seleucus I Nicator , Chandragupta Maurya ( c. 305 bce ), the Indo-Greeks and Parthians in the 3rd–2nd century bce , and the Scythians and the Kushāns from about 100 bce to 200 ce . Sindh’s population adopted Buddhism under the Kushān rulers in the 1st century ce . From the 3rd to the 7th century ce , the area remained under the rule of the Persian Sāsānids .

The Arab conquest of Sindh in 711 heralded the entry of Islam into the Indian subcontinent . Sindh was part of the administrative province of Al-Sind in the Umayyad and ʿAbbāsid empires from 712 to about 900, with its capital at Al-Manṣūrah, 45 miles (72 km) north of present-day Hyderabad . With the eventual weakening of central authority in the caliphate, the Arab governors of Al-Sindh established their own dynastic rule of the region from the 10th to the 16th century. In the 16th and 17th centuries Sindh was ruled by the Mughals (1591–1700) and then by several independent Sindhian dynasties , the last of which lost the region to the British in 1843. At that time most of Sindh was annexed to the Bombay Presidency. In 1937 Sindh was established as a separate province in British India , but after Pakistani independence it was integrated into the province of West Pakistan from 1955 to 1970, at which time it was reestablished as a separate province.

Topographically, Sindh consists of three parallel belts extending from north to south: the Kīrthar Range on the west, a central alluvial plain bisected by the Indus River, and an eastern desert belt. The Kīrthar Range is composed of three parallel tiers of ridges, has little soil, and is mostly dry and barren. The fertile central plain constitutes the valley of the Indus River. This plain is about 360 miles (580 km) long and about 20,000 square miles (51,800 square km) in area and gradually slopes downward from north to south. When the river’s annual flood was magnified by unusually heavy monsoon rains in summer 2010, Sindh was hard hit by the ensuing devastation. The eastern desert region includes low dunes and flats in the north, the Achhrro Thar (“White Sand Desert”) to the south, and the Thar Desert in the southeast.

Sindh has a subtropical climate and experiences hot summers and cold winters. Temperatures frequently rise above 115° F (46° C) between May and August, and the average low temperature of 36° F (2° C) occurs in December and January. Annual precipitation averages about 7 inches (180 mm), falling mainly during July and August.

Except for the irrigated Indus River valley, the province is arid and has scant vegetation. The dwarf palm, kher ( Acacia rupestris ), and lohirro ( Tecoma undulata ) trees are characteristic of the western hill region. In the central valley, the babul tree is the most dominant and occurs in thick forests along the banks of the Indus. Mango, date palm , banana , guava, and orange are typical fruit-bearing trees cultivated in the Indus valley. The coastal strip and the creeks abound in semiaquatic and aquatic plants.

Sizable and ongoing migration to the province has resulted in an ethnically mixed population. Indigenous groups are the Mehs, or Muhannas, descendants of the ancient Mēds; Sammas and the related Lakhas, Lohānās, Nigamaras, Kahahs, and Channas; Sahtas, Bhattīs, and Thakurs of Rajput origin; Jats and Lorras, both admixtures of the ancient Scythian and the later Baloch peoples; and Jokhia and Burfat. With the advent of Islam in the region in the 8th century, groups of Arab, Persian, and Turkish origin settled in Sindh: the most numerous among these were the Baloch, who, beginning in the 13th century, migrated to Sindh and made it their second homeland after Balochistān. Another great change occurred with the influx of Muslim refugees from India after the partition of the subcontinent in 1947; a substantial part of the population is now descended from refugees from India.

The major indigenous languages in Sindh are Sindhi , Seraiki , and Balochi . With the entry of numerous linguistic groups from India after 1947, other languages have come to be spoken in the urban areas. Of these, the most common is Urdu , followed by Punjabi , Gujarati , and Rajasthani . The national official language, Urdu, is taught in the province’s schools, along with Sindhi. The province’s population is overwhelmingly Muslim.

The population has grown rapidly since 1947 and is concentrated in the cities and the irrigated central valley. The pace of urbanization has also been swift, and two of the largest cities in Pakistan, Karāchi and Hyderabad, are located in the province.

Agriculture is the basis of the economy. Sindh’s agricultural productivity increased substantially after 1961 because of advances in agricultural research, the use of inorganic fertilizers, and the construction of surface drains to relieve waterlogging and salinity in surface soils. Sindh’s largest water project, the Gudu Barrage , provides water for irrigation. Cotton, wheat , rice , sugarcane, corn (maize), millet, and oilseeds are the major crops in the province. There are also many orchards yielding mangoes, dates, bananas, and other fruits. Livestock raising is also important, with cattle, buffalo, sheep, and goats the main animals kept. Sindh’s coastal waters contain prawns and shrimp, pomfrets , shad , and catfish in abundance.

Sindh is one of Pakistan’s most industrialized regions, with much of its large-scale manufacturing centred in Karāchi . The province accounts for a substantial part of the country’s entire raw-cotton production and contains many of the nation’s cotton mills. Several large cement factories turn out much of Pakistan’s cement products, and there is a sugar industry with a large number of mills. There are also plants producing steel and automobiles.

Two major highways, running along the east and west banks of the Indus River respectively, traverse the province from south to north. Karāchi is connected by road and railway to Lahore in Punjab province and to Quetta in Balochistān province. The Indus and some of its channels have served as the main waterways since time immemorial. These waterways are now mainly used for the transport of grain and other agricultural products. Karāchi is Pakistan’s major port.

Karāchi is the stronghold of the national press. Major universities include Sindh University, centred in Hyderabad, and Karāchi University. The Sindhi Adabi (literary) board, which publishes works on Sindhi culture , and the Sindh-Provincial Museum and Library are located in Hyderabad; libraries in Karāchi include the State Bank of Pakistan Library, the Liaquat Memorial Library, and others.

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Table of Contents

The Culture 

Culture is defined as all ways of life including arts, beliefs, and foundations that are transferred from generation to generation. It includes protocols of manners, dress, language, religion, rituals, traditions, food, and more. We call our culture Saqqafat .

Origin of Sindhi Culture

Sindhi culture is rich and one of the oldest cultures in the world that originated around 5000 years ago or even before that. It is renowned as the land of Sufis, peace, romance, and great cultural values.

Research has proved that it began from Mohenjo-Daro, some researchers even consider before that. Mohenjo-Daro was represented as a symbol of peace, love, development, kindness, business, humanity, and civilized living.

The sewerage system in Mohenjo-Daro was much developed, was built with proper planning. Many things were found during the research that indicates that it was a very advanced region. 

Sindhi Food

Sindhi food is delicious food. It is tasty and healthy simultaneously. Some seasonal foods are eaten in winter or in summer only.

Some most eaten foods in Sindh are Sindhi pulao, which is a rice dish that is frequently eaten in marriage ceremonies, condolences ceremonies, cooked in the homes generally as well, or other special occasions, you will also find that in restaurants as well.

Green vegetables are also often eaten in Sindh. Spinach with rice flatbread is eaten most during the winter season. Fish cooked in local spices is delicious food. Sindhi people also eat butter and buttery products most, because they perform high potential tasks like maintaining their crops, giving water to their crops, managing their cattle that’s why they eat high-calorie food to remain energetic throughout the day.

Lassi is a yogurt-based drink drunk in Sindh during summer mostly, it is very healthy and nutritious. 

Sindhi Cultural Products  

Sindhi clothing is beautiful. Sindhi females wear traditional embroidered clothes, while Sindhi men usually wear Kurta and Pajama.

There is other cultural stuff not only used in Sindh but also exported all over the world. Sindhi Ajrak is a shawl with blue and red floral patterns. Women wear Ajrak made clothes as well. Sindhi Topi (cap) is also a most used cultural item. The quilt is another Sindhi traditional material, it is hand-stitched by Sindhi local women.

To add more, SAQQAFAT provides variety of handmade cultural products which are original and very affordable.  

Sindhi Traditions 

There are various Sindhi traditions depending on the kind of event. People give cultural stuff to each other. Women wear Ajrak made clothes in marriages and other events. In marriages, singers sing Sindhi songs which show love and progress. 

Sindhi Culture Day

Sindhi culture day, also known as “Ekta day”, is the festival celebrated by Sindhi people living in Sindh and all over the world each year on the first Sunday of December.

This is celebrated to indicate its peaceful identity and attract the world towards its wealthy inheritance. It was first celebrated on 06 December 2009. It is celebrated nationally and internationally.

People wear traditional Sindhi dresses and cultural stuff and organize rallies throughout the province, country, and all over the world where they live. Cities are decorated with Ajraks and other cultural stuff. In schools and colleges, events are organized to guide students about rich Sindhi culture and history.

People go to the river Indus with their families to enjoy the moments of this special day. Sindhi food like Sindhi Pulao, fish, and rice flatbread is cooked in homes to make their moments beautiful with their families.  

Characteristics of Sindhi Culture 

It is the land of Sufis, love, romance, and peace. Sindh is lucky that Sufis like Shah Abdul Latif bhittai, Lal Shabaz Qalandar, Sachal Sarmast, Abdullah Shah Ghazi, and many more belong to this area. Shah Abdul Latif has been the great Sufi poet known as the king of poets. Sufis have always preached peace, humanity, and tolerance, hence it became the land of Sufis and peace. 

There are many love and fantasy stories of Sindh, but most well known are Suhni and Mehar (سھڻي ميھار), Laila and Majnun (ليلا مجنون), Sassui and Punhun (سسئي پنهون) and many more. Shah Abdul Latif also talked about these love stories in his book known as Shah Jo Risalo. In his poetry, these women are known as soormies of the Shah. 

Sindh has always been the land of peace, humanity, and interfaith unity. 

Sindhi Language 

The Sindhi language is also as old as the Sindhi culture is. It is the official language of Sindh province. It is one of the oldest languages of the world still alive.

According to the 2017 census in Pakistan, it is spoken by around 32 million people which is 14.57% of the total population of the country. In India, 2.5 million people speak the Sindhi language. There are 52 letters in the Sindhi language. 

Hospitality of Sindhis

The hospitality of the Sindhi people is famous all over the world. They respect their guests with honor and respect. Here tourism is not commercialized yet, because people consider their guests as a blessing. They don’t let their guests spend a single penny. 

Sindhi culture is of great significance. Steps are needed to be taken at the government level to preserve Sindhi culture. We are lucky to belong to such a rich heritage.

We must take our part in maintaining our culture. We should continue to follow the traditions we are famous for. 

Follow Saqqafat on Instagram here: https://www.instagram.com/saqqafatpk/

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Sindhi Studies Group

Book: interpreting the sindhi world: essays on culture and history.

The book edited by Michel Boivin (CNRS, Paris) and Matthew Cook (North Carolina Central University) provides an array of papers dealing with society and history. The topics are thus varied. Some of them are devoted to Pakistan, others to India and also to the Sindhi diaspora. One of the main effects of the book is to show that Sindhi studies are growing all over the world, since the authors belong to a world wide diversity of academic institutions. Among the most innovative papers, one has to mention Lata Parwani’s study of Jhule Lal. She “deconstructs” the myths of Jhule Lal, a regional Hindu god who was made the community God of the Hindu Sindhis of India. It played a leading role in the construction of a Sindhi Hindu identity in India. Paulo L. Horta highlights how Sindh was a salient experience in Richard Burton’s formation in Orientalism. He was nevertheless highly embedded in the British colonial agenda in asserting poetry as the expositor of the Sindhis.

OpenEdition suggests that you cite this post as follows: Asian Studies (August 25, 2011). Book: Interpreting the Sindhi World: Essays on Culture and History. Sindhi Studies Group . Retrieved August 22, 2024 from https://doi.org/10.58079/u6p1

2 thoughts on “Book: Interpreting the Sindhi World: Essays on Culture and History”

I am intrsting to read this book i would like to know, How could I get it.

Ishak soomro Research associate Karachi

yes you can get from OUP in Karachi. They have a book shop at Park Towers.

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How the Sindhi community is fighting to keep its rich cross-border culture alive

As two women journey across the border to sindh, the land of their ancestors comes blazingly alive in all the glory of its rich culture and heritage.

Updated - October 27, 2019 10:21 am IST

Published - October 26, 2019 04:07 pm IST

Sindhi women carry earthen pots during the Jhulelal Chaliha procession in Ahmedabad in 2010.

The streets of Shikarpur city in Sindh were washed every day and then given a final rose water rinse with an aroma so heady you did not need perfume. Or so the lore goes. Rose water fountains, havelis , hospitals and colleges spread over 50 acres — this was pre-Partition Sindh. If you dig deep into an elderly Sindhi’s heart, you will hear more stories: of the lanes of Khairpur, of that mithai waro (sweet shop) round the corner, the joys of eating palla (hilsa fish) by the River Sindhu (Indus). The Sufi song ‘Duma dum mast kalandar’ still gives every living Sindhi goosebumps.

Every young Sindhi has heard stories from their grandparents about growing up in Sindh in undivided India, and the difficult journey across the border and the loss of life during Partition when Hindu Sindhis had to journey over the border and look for suitable land all over India where they could settle down, often in the face of resistance.

A Sindhi musician.

And, for many Sindhis, the yearning to reconnect with their original home by the Indus, the place of their ancestors, is powerful.

Aruna Madnani, 62, is the founder and trustee of the Sindhi Culture Foundation. She says she always longed to walk the streets where her father grew up, visit the hospital where her grandfather practised, and see the place they called their own. She finally made a trip to Sindh in Pakistan last December. Her journey began in Karachi, took her up the River Indus to Mohenjo-daro. At the recent event ‘Journey through Sindh: A Lost Homeland’, held at the Partition Museum in Amritsar, Madnani spoke about this emotional voyage to Pakistan.

A map of the Sindh province.

For Henna Kalro, 50, who handles events for the Sindhi Council of India (SCI) and who is the author of two books, Flavours of Sindh on food and Glimpses of Sindhiyat on Sindhi culture, the journey was internal: to find meaning and pride in her ethnicity.

Initially, says Kalro, she was not particularly proud of her roots. “It pained me that my classmates’ parents in Chennai were heading banks or were scientists and I had to tell them my family were financiers. Was it even a profession?” All this changed when an aunt, who is president of the ladies wing of SCI, urged her to ‘ask not what your community has done for you, but what you can do for the community’. Her journey to ‘Sindhiyat’ began with guidance from her aunt. Kalro organised a food festival. “And it was then that I realised the power of community. We managed to organise a brilliant event at SCI’s Bengaluru Ladies Chapter (an organisation that tries to revive Sindhi culture). Several dignitaries attended and it culminated in my first book, Flavours of Sindh . And that’s when I started asking myself about my culture.”

A child at Mohenjo-daro.

Sceptic to champion

Her existential quest behind her, she not only embraced Sindhi culture, but also turned into its champion. “Language as a tool to commemorate Sindhi culture is not enough. There are very few pockets where people speak in Sindhi. How do you make it desirable for youngsters? I think we must promote culture through food and experiential activities. Think food tours of Chembur, Ulhasnagar and Kalyan in Mumbai, think celebrating festivals in an authentic way. How many Sindhis know about Teejri, the Sindhi Karva Chauth?” she asks. .

Kalro is now particularly interested in the experiences of displacement — the routes taken — rail, road, water — by the Sindhis, their initial settlements and livelihoods.

Three young women at the Chaliho Sahib festival in Ahmedabad last month.

“It is widely known that Sindhis adapted to and imbibed everything their new environments had to offer.” Gujarat’s Gandhidham, for instance, was once the ‘land of scorpions and snakes’ until Sindhis breathed life into it, transforming it into the thriving city it is today, she says.

Madnani initially worked with the hotel industry in Mumbai and then with the textile industry for more than a decade in the U.S. The stories her grandmother had told her always played in the back of her mind, but the turning point was her meeting with Gita Simoes. “During my training with Taj Hotels, I was asked to go to Gita for uniforms. I have always been interested in textiles and weaves, so I told her to give me a sari from each State. But I didn’t know the weaves that represented Sindh. That is when she asked me to sit down for a chat and gave me a peek into Sindhi culture and the beauty of ajrakh.” Simoes’ illustrated large-format photo essay book, Sindhnamah, is an exhaustive work on the rich culture and history of Sindh and Sindhis, from its origins till Partition. Madnani’s Sindhi Culture Foundation now curates activities such as a talk on ajrakh dyeing by renowned textile designer Noorjehan Bilgrami, and Sufi music programmes, to promote the craft and culture of Sindh.

The traditional Sindhi topi in Ajrakh work.

Madnani is now a powerhouse of information. “When the principal of Sindh National Arts College Hyderabad fled to Bombay, he sold his wife’s jewellery to start the R. D. National College. Sindhis are known for their vision in education and healthcare. In the 40s and 50s, even when we did not have much, Sindhis started these institutions that stand tall even today,” says Madnani.

Syncretic shrine

Madnani’s visit to Pakistan brought blazingly alive the lives that were lived in Sindh pre-Partition. “I started my journey in Karachi and travelled upstream along the Indus, all the way up to Sukkur, Shikarpur and Multan. I visited Shah Abdul Latif’s tomb in Bhit where the waee singers (fakirs) were engrossed in a soulful performance. I visited indigo farms in Hala; our Kutchi Khatris do something similar.” Madnani visited the shrine at Odero Lal, where both Hindus and Muslims worship. “There are several stories about the two saints worshipped here, Lal Shahbaz Qalandar and Udero Lal. Were they friends, student-teacher? I don’t know, but the connecting link between the two is the Indus”. In Sehwan, Madnani visited Lal Shahbaz Qalandar’s dargah, where they perform a Dhamal (a dance that takes one into a trance) popularised by the ‘Duma Dum Mast Kalandar’ song.

The shrine of Sufi scholar and saint Shah Abdul Latif Bhittai in Sindh.

She travelled to Khatwari Dharamsal in Shikarpur, where the guru sits on a khaat (bed); Kot Diji, an ancient fort, probably older than Mohenjo-daro; Sachal Sarmast’s dargah, and the cities of Jamshoro, Shikarpur, Khairpur, and Harappa. She dined on palla, also called the ‘salmon of the Indus,’ dhim dal (moong dal cooked in an earthenware pot all night), and kunne ja bhee (slow-cooked lotus stem). She spoke in Sindhi to people she met — shopkeepers, drivers, cooks.

And yes, she visited the hospital where her grandfather practised. “It still stands tall 70 years later.” But, says Madnani: “It is heartbreaking to see the city of Shikarpur decaying. The houses are in disrepair and the rich heritage crumbling.”

In August, at the launch of the Sindhi Gallery at the Partition Museum in Amritsar, several representatives from the Sindhi community spoke about the importance of keeping these stories alive. “It was heart-warming to see young people in the audience too,” says Kalro, who spoke about Sindhi food and traditions, the importance of having women in leading roles, and making Sindhiyat relevant to young people. Madnani loaned The Partition Museum her 100-year-old nose ring and a 1903 vanity box of Bhagchand Gahimull Ramandas, a Sindwarki trader from Manila. “It’s a little trunk covered in velvet with silver handles. Inside, there is a photograph of Ramandas with a collar made in the same velvet fabric. I also got his Bukhara carpet, traced and sourced from an antique dealer,” she says.

A 100-year-old nosepin.

Kalro believes the gallery’s launch is at the very least a great start. There were ladas (folk songs) by Kajal Chandiramani and Sindhi kadhi cooked by someone else. “After 72 years, there are now 10 women on the managing committee of Sindhi Sewa Samiti in Bengaluru. I hope to see more women in leadership roles,” she says.

Hazy homeland

She wishes Gandhidham’s Sindhi museum could be refurbished, but finds it heartening that Indore has granted land that can be used to promote Sindhi culture. “There is so much happening, imagine if these forces consolidated and created something big?” she asks.

With no physical connection to Sindh, their heritage becomes foggier for every new generation, a hazy idea of an original homeland. The only links that remain are music, food, stories, and material history. Madnani and Kalro are delighted to see young people actively keeping the collective memory alive.“I saw a play called In Search of Dariya Sagar by a young man called Gerish Khemani, who has given an edgy spin to the identity crisis and reached out to youth in Mumbai,” says Madnani. In Bengaluru, Kalro talks animatedly about a group called Nayi Soch for people between 18 and 27. “These young people want a cause,” says Kalro.

And what better cause than bringing back to life a rich chapter of history.

The writer is a Bengaluru-based freelance journalist and former qualitative researcher.

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• Sindhi Culture

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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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Book/Printed Material A History of Sindh: Volume I.

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About this Item

• A History of Sindh: Volume I.
• The prolific Urdu author and journalist Abdulhalīm Sharar (1860--1926) was born in and spent much of his life in Lucknow (in present-day Uttar Pradesh, India). He produced biographies, historical novels, romantic novels, histories, essays, and other works. Tarikh-e-Sindh (A history of Sindh) is one of Sharar's major historical works. Permanent settlement in Sindh, a province of present-day Pakistan, dates back to about 7000 BC. The Indus Valley civilization, one of the world's oldest cultures, flourished in Sindh in 3300--1750 BC, rivaling those of Egypt and Mesopotamia in size and sophistication. Sindh became a Persian province in the sixth century BC, and was conquered by Alexander the Great in about 326 BC. In the ensuing centuries, Buddhist Greco-Bactrians, Scythians, Persians, and Rajputs held sway in the region. In 711 AD, the Umayyad general Muhammad bin Qasim conquered Sindh with a force of 20,000 cavalry and five catapults. The Arab conquest was followed by widespread conversion to Islam, the building of Mansura as the capital, and development of a port city at Debal. Muslim geographers, historians, and travelers over the centuries wrote about or visited the region, sometimes using the name "Sindh" for the entire area from the Arabian Sea to the Hindu Kush.
• Sharar, ʻAbdulḥalīm, 1860-1926, author

Created / Published

• Lucknow : Dilgudaz Press, 1907.
• -  Pakistan--Sindh
• -  7000 B.C. to 1900
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Sharar, ʻAbdulḥalīm, Author. A History of Sindh: Volume I . Lucknow: Dilgudaz Press, 1907. Pdf. https://www.loc.gov/item/2021666208/.

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Sharar, ʻ. (1907) A History of Sindh: Volume I . Lucknow: Dilgudaz Press. [Pdf] Retrieved from the Library of Congress, https://www.loc.gov/item/2021666208/.

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Sharar, ʻAbdulḥalīm, Author. A History of Sindh: Volume I . Lucknow: Dilgudaz Press, 1907. Pdf. Retrieved from the Library of Congress, <www.loc.gov/item/2021666208/>.

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Essays on the history of Sindh

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Resistance in disguise and the re-construction of identity: a case of the Pashtuns in Pakistan

This ethnographic encounter explores the historical, cultural, and political erasure faced by the Pashtuns in the formal educational institutions of Pakistan. Besides this erasure, Pashtuns are seen as a suspect community in the metanarrative and state discourse of Pakistan. This study aims to provide an insight into ways that a group of Pashtuns resist the popular hegemonic narrative of the state and provide an alternative narrative using spaces which this study calls “informal spaces.” Qualitative research methods, including indepth interviews, participant observation, and informal discussions are used to collect data in the informal spaces that how the Pashtuns encounter the assimilationist project of the state. Findings show that the Pashtuns are stereotyped and suspected irrespective of their class, regional and tribal affiliation. Their historical and political figures are erased in the formal textbooks, and their language and cultural attire are synonymously and interchangeably equated with the Taliban and terrorists in popular media. Facing this marginalization and stigmatization in the metanarrative, a group of the Pashtuns resist the popular image somewhat James Scott terms as “resistance in disguise.” This study suggests that, for the nation-building project, the state must follow an inclusive and democratic approach that includes the historical, cultural, and political existence of the Pashtuns.

"Purpose The aim of this paper is to explore issues of cultural identity of the people of Baltistan and any challenges they face in the nation state of Pakistan. Design/methodology/approach The paper uses a postcolonial lens to offer a review and synthesis of issues of cultural identity of the Balti people of Pakistan. Findings The review demonstrates how the historical and socio-political context is intertwined with the Balti people’s cultural identity which remains hybrid as well as contextual in its construction. It reveals that while the state of Pakistan has been able to assert its control over the Balti people and the region of Baltistan predominantly through military means, the critical issues of cultural pluralism and the basic human rights of the Balti people have remained generally ignored throughout the sixty-three years since Partition. Research limitations/implications The contentions offered in this paper need to be refined through in-depth empirical studies. Future scholars may wish to examine the class and cultural politics at work in the emerging renaissance movement in Baltistan. Scholars may also examine how the lack of economic development and investment in Baltistan may be forcing the Balti people to resign (at least some elements of) their cultural identity to seek employment in urban areas of Pakistan. Originality/value The paper brings to the fore issues of cultural identity of the people of Baltistan, which have - to a large extent- remained ignored by Pakistan as well as internationally."

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Success or failure of negotiations between the ethnic groups and the state play a vital role in changing the demands of ethno-national groups, which oscillate between secession and autonomy. Ephraim Nimni has observed that in the present era the growing consciousness can be witnessed among multinational states for transfer of power to regional governments often formed by minority groups and increasing number of ethno-nationalist movements have been demanding their national rights within the jurisdiction of multinational states by devolution of powers. Monsterrat Guibernau has concluded that devolution in cultural, economic and political spheres had successfully deterred the secessionist movements in Canada, Spain and Britain though strengthened the sense of distinctive cultural identity in the regions benefited by devolution. According to Donald Horowitz some ethnic groups are constrained to demand outright secession because they cohabit the territory with other nations or ethnic groups and could not develop congruence of views with those groups regarding the goals to be pursued. Michel Seymour is of the opinion that geo-political reasons and mutually advantageous economic ties with other regions of the multinational states have also been causal factors for the debilitation of the separatist movements. 1 These factors have influenced the ideology of Sindhi nationalist movement which is presently striving for autonomous status within the federal structure of Pakistan. The article examines the developments that consolidated a sense of ethno-national identity amongst indigenous Sindhis and simultaneously debilitated the separatist movement often known as " Sindhudesh " .

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Sindhi Culture

Sindhi culture is rooted in the civilization of the Indus Valley. Sindh has been formed by a mostly deserted area, the natural resources available, and constant foreign influence. The Sindhu or Indus River, which passes through the region, and the Arabian Sea also fostered residents’ seafaring customs.

Local weather also highlights that the Sindhi have a dialect, lifestyle and folklore, lifestyles, and rituals that are very distinct from the surrounding regions. Sindhi Diaspora also practices Sindhi culture. This article has all the information about the culture, including Sindhi Culture History.

Table of Contents

Sindhi Culture History

The origin of the culture of Sindh goes to the far post. Archaeological study during the nineteenth and twentieth century has shown the origins of the religion, social interaction, culture, and religion of the Sindhi people: their farming methods, traditional crafts and arts, customs and beliefs, and some other aspects of social life, dating back to the established Indus culture of the 3rd Millennium BC. The latest study has traced the civilization of Indus Valley to earlier ancestry.

Archaeological discoveries

The digging of ‘Mohenjo Daro’ revealed the urban life of the civilized society with morals, distinct culture, and heritage. Thus, the 1st description of a Sindhi civilization originates from more than seven thousand-year-old ‘Indus’ civilization.

It is a ‘pre-Aryan’ age, around three thousand years BC. At that time, Sindh’s urban culture was at its best. In the book of ‘Robert Eric Wheeler,’ Indus Valley civilization, it is stated that: ‘Civilization, in the minimal meaning of this word, is an art of residing in cities, along all that it means in terms of disciplines and social skills.’

When people talk about Sindh’s culture, they involve themselves, particularly with the concrete and material human inhabitation side. Together with a northern portion of ‘Indus Civilization’ (almost 3000-2500 BC), today’s Sindh is situated in its cityfied civilization. ‘Rannikot Fort’ is a hallmark of the culture of this valley.

It’s the most massive fort in the world, with walls expanding Twenty km. It was named China’s 2nd wall and invited a huge number of tourists.

Sindhi Culture Language

The Sindhi dialect is old and most affluent in literary work. Its authors have contributed widely to numerous styles of prose and poetry. The literature of Sindh is vibrant and the oldest literature in the world.  The earliest and initial reference to the literature of Sindh can be found in Arab historians’ writings.

Translation of Quran in Sindhi

It is known that Sindhi was the 1st eastern dialect in which translation of the Holy Quran was done in the eighth or ninth century. A record exists of poets presenting their poetry before the Caliphs of Islam in Bagdad. It’s also known that the treatizes on history, medicine, and astronomy, were written and published in the Sindhi language during the eighth and ninth centuries.

Sindhi cuisine means the native cuisine of the Sindhi population. In most households, the daily meal consists of wheat bread (phulka) and rice, followed by two dishes, one dry with pickle or curd and one gravy.  Today, Sindhi cuisine is consumed in several countries, including India, where a large number of Hindu Sindhi emigrated after partition in 1947.

Sindhi Culture Food

Some foods are prepared for special events, such as:

Diwali a Bahji (vegetable meal)

It is called ‘Chiti-Kuni’ prepared with seven vegetables. Unique recipes are also prepared for recovery and healing from severe illness. For example, when anyone makes a complete recovery from Chicken Pox, it is customary to make an offer and make ‘mitho lolo,’ a delicious grilled flatbread.

The dough is made of wheat flour and oil or milk and sugar syrup. Sai bhaji chawal, a favourite Sindhi dish, includes white steamed rice consumed with spinach curry, having a tarka with garlic, onions, and tomatoes.

It is a popular flatbread made with wheat flour, is enjoyed well with any curd, dal,  and sabzi.

It is usually served as a sweet dish (sometimes milk-based) dessert, is popular: Muslim Sindhi is served on Eid ul-Fitr and Bakra-Eid. On important religious events, mitho lolo,  together with milk, is offered to the needy.

Sindhi Kadhi

It is a special and unique dish prepared on special occasions, particularly by Sindhi, who live in India. It consists of a thick spicy gravy prepared from chickpea flour, not the buttermilk, which is typically used to prepare kadi together with the season’s vegetables. It’s eaten hot along with rice.

Kheer Kharkun

It is a sweet dish cooked and served on the Eid ul-Fitr, cooked with a mixture of milk and dates, and simmered for a few hours. The food is consumed hot in the winters and cool in the summers.

Taryal Patata

It is also known as ‘Took Aloo,’ a staple diet of Sindhis, is a type of thinly sliced, fried, or deep-fried ‘potatoes’ with different spices. They are typically served at dinner in most rural homes and served breakfast and lunch with other dishes. One common way for Sindhi to have ‘patatas’ is to consume it with white rice with a ‘daal’ to accompany it.

Pallo Machi

It is a famous Sindhi cuisine, which is ‘Hilsha fish’ cooked with various methods. It could be deep-fried and sprinkled with spices or prepared with potatoes and onions or barbequed. Fish is mostly roe, called ‘aani’ in Sindhi, and is eaten as a delicacy.

Sindhi poetry is prevalent in the culture of Sindh. Shah Abdul Lateef and Sachal Sarmast’s poetry is very popular in Sindh.

Sindhi music has a unique quality of its own. It’s presented in a variety of different forms. Sufi music is played in shrines, and simple music is played in assemblies and studios.

There are a lot of regional games played in Sindh. ‘ Malakhiro’ is among the most popular sports in Sindh. Other games include Kodi Kodi, Wanjh Wati, Thipai Rand, Beelarhoo, Biloor and Notinn, soccer, and cricket.

Cultural Character

‘Graceful, with a beautiful, slow gait and gentle, they are keen on the Gandharvas’ art (i.e., dance,  music, and songs) and full of affection for the country.’

Cultural Day of Sindh

Sindhi celebrates the Sindh ‘Cultural Day’ annually on 1st December Sunday, wearing  Sindhi Topi & Ajrak. Musical activities are organized in several cities to celebrate it with enthusiasm.

Way of Celebration

Major monuments in towns & cities are adorned with the ‘Sindhi Ajrak’ to depict Sindh’s cultural values. People throughout Sindh give presents of Topi and Ajrak at different ceremonies. Both the women and children are dressed in Ajrak, gathered at the grand event, where notable Sindhi musicians sing Sindhi compositions depicting Sindh’s love and development.

The artists’ musical performances urge the attendees to perform on Sindhi songs and ‘Jiye Sindh Jiye Sindh Waraa Jiyan.’

Activities Organized for Celebrations

Sindh’s religious, Social, and political Bodies, including the Sindh Cultural Department and the Administrations of different educational institutions, arrange various functions, including conferences, debates, drama and theatre shows, folk music events, academic sessions, and tableau to celebrate this annual festival. The heritage history and culture of Sindh are illuminated highlighted in these events.

Depiction by Ekta Day

The day of Ekta (Unity) shows the harmony between ‘Sindi-speaking’ populace; the event takes place in Karachi and Sindh.

Reason for Celebrating Ekta Day

Solidarity and culture day of the province was held for the 1st time on 6th December 2009  (Sindhi ‘Topi’ Day) due to the remarks made by anchorperson Dr Shahid, who ridiculed Asif Ali (then president) for wearing the Sindhi cap during his International visits.

Sindhis criticized his remarks through messages, and it eventually led to the pronouncement of the celebration of the Sindhi ‘Topi’ Day. Also, Ali Kazi, a famous personality in Sindh, began issuing a notice to observe Unity’s Day. Many people replied to this announcement and began to celebrate the days of unity and culture. Since then, Sindhi media organizations have begun to mark the day as  ‘Ekta Day.’

Role of Media

The Sindhi dialect Television networks, including Sindh TV, KTN, Mehran TV, and Awaz TV, telecast special shows on Sindhi culture. Besides these media organizations, organize separate mega-musical activities, which also catch huge crowds to observe Cultural Day every year.

Sindhi Language Television networks and political groups celebrated the 1st Ekta Day together on 8th December 2013.

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• Sindhi Culture

Sindhi Cultural Day

A well-known Sindhi cultural celebration, Sindhi Cultural Day is often called “Aekta Jo Dihaarro,” which translates to “the day of togetherness.” It is celebrated with the usual zeal and enthusiasm of previous generations to promote the centuries-old cultural heritage of Sindh. This Day is commemorated across the entire province of Sindh and among the Sindhi diaspora population in various parts of the world. 

The harmonious identity of Sindhi culture is celebrated on this day by Sindhis to attract the world’s attention to their rich legacy and demonstrate that identity. The first-ever celebration of Sindh Culture Day occurred on December 6, 2009. Then, it was known as Sindhi Topi Day (the Sindhi topi, or Sindhi cap, a round hat with embroidered geometrical designs). Cultural Day is marked to demonstrate solidarity among the masses of Sindhi speakers; the event is celebrated in the entire province of Sindh. On December 6, 2009, the Day honoring culture and history was observed for the very first time.

Who Started Sindhi Cultural Day?

The celebration, now known as Sindhi Culture Day, was once known as Sindhi Topi (cap) Day. However, in Pakistan’s Sindh province, Sindhi Topi Day was observed for the very first time in December 2009 to commemorate the Sindhi cap and Sindhi culture. The day was modified to Sindhi Cultural Day the following year to reflect its purpose accurately.

The inaugural celebrations of culture day were held on December 6, 2009, in the United States. Ali Kazi, the head of a Sindhi news channel called KTN, was the first person to declare the celebration of the cultural day, and all Sindhis supported the choice to do so.

When was the Sindhi Cultural Day Celebrated?

The first Sunday of Dec is designated as Sindhi Cultural Day and is observed worldwide. People celebrate the occasion by donning traditional garments such as the Ajrak and Sindhi Topi and participating in musical performances and rallies in various cities across the country. The Sindhi Ajrak embellishes important landmarks and structures in cities and towns. During the many different ceremonies throughout Sindh, people give one another presents of Ajrak and Topi. Even the children and the women dress up in Ajrak and assemble at the large gathering to listen to famous Sindhi singers perform Sindhi songs that portray the message of love and peace in Sindh. Participants are compelled to dance to Sindhi melodies and the national hymn “Jeay Sindh Jeay-Sindh Wara Jean” as a result of the musical performances given by the musicians.

Preparation of Sindhi Cultural Day

On this Day, the local people in the region of Sindh offer Ajraks and Sindhi caps as a sign of goodwill. Therefore, celebrations were going to be held all around the Sukkur division to mark this momentous anniversary. Following the government’s SOPs, events have been planned to display the cultural artifacts of Sukkur’s traditional communities in all of the city’s major and minor towns. The day draws attention to the culture of Sindh and provides a source of money for people living off their daily wages.

Many individuals, including political employees, leaders, NGOs, academics, villages, associations, and employees, have shown a strong interest in attending the celebrations in Sukkur and the surrounding areas.

How Celebrations of Sindhi Cultural Day Started?

As a form of retaliation for the remarks of a well-known Pakistani anchorperson, who had criticized the former President of Pakistan for having to wear a Sindhi Topi on his international tours, the culture and heritage day was first observed on December 6, 2009 (under the name Sindhi Topi Day), and has been celebrated annually ever since.

Celebrations in Major Cities

Celebration of Sindhi culture day in major cities of Pakistan;

In Karachi, in honor of Sindh Culture Day, the Arts Council of Pakistan Karachi (ACPKHI) hosted a spectacular event that was opened to the public.

At the Sindhi cultural event, a large number of people took part, including the president of the Arts Council, the president of the Pakistan People Party (PPP) in Sindh, the senior superintendent of police for the south, the district commissioner for the south, the additional commissioner for Karachi, the leader of the PPP.

People in Hyderabad express their unwavering passion for their city’s enriched cultural legacy; they increase their output at the Ajrak factory, where preparation work is being done. 

Sindhi Culture Day was celebrated across the province of Sindh, including in Mirpurkhas, with the customary zeal of previous years to bring attention to the region’s historically significant and culturally diverse past. Every year, people worldwide commemorate Sindh Culture Day by donning an Ajrak and a Sindhi topi (cap), two pieces of clothing that are considered essential to the identities of the citizens of Sindh and the culture of the province.

Sindhi Cultural Day 2022

The preparations for Sindhi Cultural Day 2022 are well underway, and the major cities of Sindh are on their way to preparing for the celebration of Sindhi Day.

Men’s Dress on Sindhi Cultural Day

The other garment that men put on is called a modern Sindhi Suthan, and it is paired with a traditional Sindhi shirt known as a Peheren. The Peheren is also known as Angerkho, a shorter version of the kurta fastened to the side. Angeli is another term for the top, and it describes its characteristic short length and left-crossed design, which covers the chest, shoulders, and arms. The cuffs on the long sleeves are pleated. Large and wide pleats conceal the belly. The other traditional top looks like a long gown worn over the head.

Women’s Dress on Sindhi Cultural Day

Today, Sindhi women usually wear a Sindhi salwar cholo and a long veil adorned with Sindhi embroidery known as Bharat. In the past, Sindhi ladies customarily wore the Sindhi lehenga choli. They also dress up lehnga choli, Paro Choli/Jablo choli, or ghagra choli. Sindhi women’s outfits are the most lively and vibrant, with Sindhi embroidery and mirror work, and a full embroidered shirt is named a Gaj. Bharat varies from tribe to tribe and from region to region. For example, some Jut women in the lower delta region of Sindh wear long dresses similar to robes, while some Baloch women in Sindh wear a Ghagho identical to a dress but have a pocket in the front of the garment.

Cultural Day Activities

The following is a list of some of the most well-known activities on Sindhi Cultural Day.

Mach Katcheri

Mach Katcheri is a related item custom in Sindh, particularly in the Thar desert, where the evenings are freezing, as is the case in all deserts. This kind of activity takes happens rather frequently in the Thar desert. But, first, they lay woven mats on the ground, leaving a central area bare where they have positioned massive logs in preparation for the Mach Katcheri. Then, as the visitors start to show up and look for a place to sit around the fire, the logs are used to burn a fire. A senior resident of the community may begin by introducing himself before continuing with his remarks.

Musical Concerts

In addition, musical concerts are held throughout Sindhi Cultural Day. A cultural pavilion was established on the campuses by the Sindh Culture Department. It featured live performances of traditional music and dance and displays of handicrafts and artisans at work. In one of the pavilion’s corners was a charkha and a typical Sindhi mat decorated with a woman sitting on the charkha and weaving thread. At the same time, clad in traditional Sindhi clothing and a shawl and wearing bangles.

Lecture Programs

On Sindhi Cultural Day, the elders of the tribe conduct lectures to the younger members of the tribe and acknowledge them for their knowledge of Sindhi culture and their cultural Day.

Seminars and Rallies

Seminars and rallies are also held regarding Sindhi culture day in universities and other educational institutes. In addition, people have massive rallies to inform others about the significance of their cultural Day.

FAQ’s

What is famous about Sindhi culture?

They are passionately devoted to their homeland, culture, and nation and sincerely appreciate the performing arts, music, mysticism, and dancing. They prefer to attend gatherings and important occasions dressed in traditional garb and to do it in the company of their closest loved ones.

What is the famous festival of Sindh?

The Sindhi Cultural Day often referred to as ‘Aekta Jo Dihaarro,’ is one of the most well-known and well-attended Sindhi cultural festivals. Its purpose is to highlight Sindh’s nearly century-rich culture, which is extensively celebrated with traditional zeal. This day is commemorated across the entire province of Sindh and among Sindhis living in other parts of the world.

Which Day is Sindhi culture?

Every year, on the very first Sunday of December, people worldwide celebrate Sindhi Cultural Day. Ajrak and Sindhi Topi, two traditional shawls with block prints, are worn by participants in the musical events and rallies conducted in several places to commemorate the day enthusiastically.

On the first Sunday of every December, Sindhis all over the world gather to commemorate Sindhi Cultural Day. The Sindhi Cultural Day, also known as ‘Aekta Jo Dihaarro,’ is one of the most well-known and well-attended Sindhi cultural festivals. Its purpose is to highlight Sindh’s nearly century-rich culture, which is extensively celebrated with traditional zeal. This day is commemorated across the entire province of Sindh and among Sindhis living in other parts of the world.

This day is commemorated across the entire province of Sindh and among Sindhis living in other parts of the world. On the day of this celebration, people congregate in all of the major cities of Sindh at Press Clubs and other places to organize various activities. These activities include literary (poetic) gatherings, Mach Katchehri (which involves congregating in a place and sitting around in a circle with the fire on sticks in the center), music performances, seminars, lecture programs, and rallies. On the first Sunday of December of each year, Sindhis gather to commemorate Sindhi Cultural Day to promote harmony and cohesion among their people. During the many different ceremonies throughout Sindh, people give one another presents of Ajrak and Topi. Even the children and the women dress up in Ajrak and assemble at the large gathering to listen to famous Sindhi singers perform Sindhi songs that portray the message of love and peace in Sindh.

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Representation of Place in Literature and Culture: Global Perspectives

(An Edited Book-Volume)

Concept Note

Matters of space, spatiality, geography, topography and place have mostly remained neglected in modern scholarship and teaching because in most modern and postmodern literary criticism history and temporality have been dominating discourses. But in recent criticism the "when" and "what" of literature yield place to "where" as Michel Foucault declared the present time as "the epoch of space" (22). Literature reflects a spirit of place and a sense of place because the place is known and gives meaning when it is felt and closely experienced by human beings living in it. In the Preface of his famous book,  Place and Placelessness  (1976) Edward Relph criticises the modern environmental discussions which generalize and, resultantly, simplify the landscape in terms of some stereotypical and mechanical structures or models and subsequently "ignore much of the subtlety and significance of everyday experience". Bertrand Westphal who has been instrumental in introducing the concept of Geocriticism in literary theory remarks in his book,  Geocriticism: Real and Fictional Places  (2011) that a “geocentered” approach to literature and culture allows a particular place to serve as the focal point for a variety of critical practices. Again, as Robert T. Tally Jr. who translated Westphal’s seminal book in English, writes in his Translator’s Preface –

After all, a place is only a place because of how we, individually and collectively, organize space in such a way as to mark the topos as special, to set it apart from the spaces surrounding it and infuse it. Our understanding of a particular place is determined by our personal experiences with it, but also by our reading about others’ experiences. (x)

The present book aims to address these geographical-cultural specificities of places and at the same time, it attempts to look at literature as a spatially symbolic act referring to a plethora of human experiences attached to a place. Most importantly, in the age of globalization where a pro-capitalist search for a homogeneous culture seeks to debunk cultural differences it aims to address the marginal experiences of place as reflected in literature coming from various indigenous, marginalized and displaced groups across the continents. The book also aims to reflect on different cultural signposts and environmental issues which have been invariably attuned with spatial experiences in the late twentieth and early twenty-first centuries.

Plan of the Book: 

We have planned to arrange the essays/articles/ chapters under five major cluster heads:

•       Theory on Place, Space and Spatiality (General Section)

•       American Context

•       African Context

•       Australian Context 

•       Asian Context 

Guidelines: 

Proposals/Abstracts for essays within 300 words and a short bio are to be submitted by the 15th of September 2024 , with complete articles within 5,000-7,000 words (excluding works cited and endnotes) , expected by the 15th of November 2024, on topics including, but not limited to, the following:

• Place and literary theory 
• Place, myth and culture
• Place and the making of ‘new canon’
• Place in indigenous literature, culture and aboriginal studies
• Place and area studies
• Place, dystopianism and ecodisaster
• Place and popular culture
• Place in film and media narratives
• Place, border narratives and diaspora studies

We welcome essays/ articles/papers/chapters following the MLA Handbook’s 8th edition in this proposed edited book-volume on  Representation of Place in Literature and Culture: Global Perspectives  to be published by a major international academic publisher. Submissions of abstracts, complete essays/ articles/papers/chapters and queries are to be directed to  [email protected]   or [email protected] .

Prof. (Dr.) Indranil Acharya, Dr. Ujjwal Kr. Panda et al. (eds.)  

Archaeology News and Announcements

From brown university's joukowsky institute for archaeology and the ancient world.

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Call for Papers: Kiel Conference 2025 Scales of Social, Environmental & Cultural Change in Past Societies

By agerhard

On August 20, 2024

In CFP , Uncategorized

The Kiel Conference will be held March 24-28, 2025 in Kiel, DE. To learn more about the conference, visit www.kielconference.uni-kiel.de . The Institute’s Professor Robyn Price is co-organizing, with the SHAARP Network, https://shaarp.network , Session 27 of the conference. This session will focus on “Sensory Transformations: Tracing interactions within archaeological contexts.” Please expand the images for additional information about the conference and session.

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Jennifer Lopez files for divorce from Ben Affleck

More than two years after Jennifer Lopez and Ben Affleck tied the long-anticipated knot, the couple have called it quits again.

Lopez filed for divorce Tuesday in Los Angeles County Superior Court, according to court documents. A source close to Lopez said the couple did not have a prenup.

TMZ was the first to report the divorce filing.

The longtime lovers finally married in July 2022 after having rekindled their relationship the previous year.

Lopez and Affleck were engaged in the early 2000s but broke up before they were married and then spent a long 17 years apart.

Lopez was married from 2004 to 2014 to singer Marc Anthony, with whom she shares her two children, and she was engaged to New York Yankee Alex Rodriguez in 2019 before they broke up in 2021.

In total, Lopez has been married four times.

During the period, Affleck was married to actor Jennifer Garner from 2005 to 2018. They have three children together.

Lopez and Affleck met on the set of "Gigli" in 2002, according to Vulture , and by November of that year, they were engaged.

Two years later, in 2004, Lopez announced their split.

After Lopez and Rodriguez separated in 2021, she was often photographed with Affleck, prompting rumors that the lovebirds had given it another go.

Lopez announced in April 2022 that she and Affleck were once again engaged — 20 years after the first proposal. They married July 16, 2022, and got a marriage license from Clark County, Nevada, court records show.

The couple married in Las Vegas and arrived at the chapel just before midnight to wait in line with four other couples, according to Lopez’s fan newsletter, the J Lo, which blasted out the news just after the ceremony.

"We did it," the report said. "Behind us two men held hands and held each other. In front of us, a young couple who made the three hour drive from Victorville on their daughter’s second birthday — all of us wanting the same thing — for the world to recognize us as partners and to declare our love to the world through the ancient and nearly universal symbol of marriage."

The pair said at the time that "it was the best possible wedding we could have imagined. One we dreamed of long ago and one made real."

Rumors began to swirl in May that the couple was on the outs, as tabloids reported that they hadn't been seen together in weeks and that Affleck had moved out of their home, which was then put up for sale, before he moved into his own home, according to reports.

Rebecca Cohen is a breaking news reporter for NBC News Digital.

Chloe Melas is an entertainment correspondent for NBC News. 

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The Australian Professor Who Turned Breaking on Its Head

Rachael Gunn, known as B-girl Raygun, displayed some … unique moves as she competed in a field with breakers half her age. The judges and the internet were underwhelmed.

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By Dodai Stewart and Talya Minsberg

Reporting from Paris

Breaking made its debut as an Olympic sport Friday, and among the competitors was Dr. Rachael Gunn, also known as B-girl Raygun, a 36-year-old professor from Sydney, Australia, who stood out in just about every way.

By day, her research interests include “dance, gender politics, and the dynamics between theoretical and practical methodologies.” But on the world’s stage in Paris, wearing green track pants and a green polo shirt instead of the street-style outfits of her much younger fellow breakers, she competed against the 21-year-old Logan Edra of the United States, known as Logistx.

During the round robin, as Raygun and Logistx faced off, Raygun laid on her side, reached for her toes, spun around, and threw in a kangaroo hop — a nod to her homeland. She performed a move that looked something like swimming and another that could best be described as duckwalking. The high-speed back and head spins that other breakers would demonstrate were mostly absent.

The crowd cheered Raygun politely. The judges weren’t as kind. All nine voted for Logistx in both rounds of the competition; Logistx won, 18-0.

Online, Raygun’s performance quickly became a sensation, not necessarily in a flattering way.

“The more I watch the videos of Raygun, the Aussie breaker, the more I get annoyed,” one viewer posted on X, formerly known as Twitter. “There’s 27.7 million Australians in the world and that’s who they send to the Olympics for this inaugural event??? C’mon now!”

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