Existence of Black Community in Pakistan: -
Existence of the Black Community in
Pakistan: -
The black community in Pakistan has existed for
centuries. When the whole region was known as the subcontinent, there was still
a large black community. The way in which various historians present
their views in this regard is not so accurate. Blacks have their own history
and culture and are linked to ancient traditions.
Much of the talk about him in Pakistan has been
limited to his color, work, and dance. Despite this, these people belonging to
the minority are quietly performing their services.
Mohammad Siddique Musafer's book written in the Sindhi language 'The
Tragic Scenes of Slavery and Freedom' is considered by people of African
descent as an authentic reference to their history. It is not a fact that if we
look at the ancient history of this region, we can see where people came
from in this region in different periods. Ancient historians write that the
region got its name from the two sons of Ham bin Noah, 'Hind and Sind'.
Ham bin Noah is considered the 'ancestor' of the black nation of the
world. While the name of this region is attributed to their sons, it does
not mean that there is no one to bring them to this region, but these people
are born here.
As far as slavery is concerned, at one time the word
slavery was used for the employer. Today the word "servant"
is used instead. There is no difference but the meaning is the same. Those who
became civilized gave privileges to the servants but their class is the same as
that of the slaves.
We cannot say when
slavery began, but it is better to give it a date than to evaluate the social
values of the time. Historians everywhere know that slavery is ancient, but
they are unable to trace its origins. This is just so that the veil of their
barbarism is not torn. But the history of black slavery has been set by
every historian because there is no resistance.
The slave trade through the coastal areas continued for
centuries. Trade took place in two stages. A tragic phase was witnessed in the
eighth to ninth centuries when blacks were enslaved by the military.
Under military slavery, local people were needed to fight the
war and there were not enough troops, so black people were sent to warring
countries from different regions such as Africa, Turkey, and other countries.
According to the researchers, the Ethiopian fighters
remained in the south of Saudi Arabia and integrated into the local areas
there.
While many people were brought to Asia through the coastal
routes of Saudi Arabia and the Middle East, after which many remained in South
Asian countries and adapted to the same environment.
The enslaved blacks from Ethiopia were known for their
strength and bravery.
Slaves were brought from Africa, Turkey, and Georgia until
ancient times, the 10th, 11th, and 12th centuries.
In South Asia, a large population of people of African
descent is present in the cities of Hyderabad and Thatta in Sind. This
area is also called Lar and is located in the lower parts of Sind. These are
the areas that are close to the city of Karachi in Sind.
They are mostly known by the common name of Sheedi. While
people belonging to the same community also call themselves Sheedis or use
Sheedis by name, not all does so.
If we look at history, in ancient times Africans were called
by the name of the region to which they belonged.
For example, research by Sheehan de Existence of Black Community in Pakistan: -Pakistan: -Silva for the University
of Westminster shows that people from Ethiopia are Abyssinians,
people from the Makran Sea are Makrani, people from Zanzibar
are Zanzibar, and even Kafir and Babura have also been mentioned. In all
these names Sheedi is still called today.
In the eighteenth century, the Omani Empire included
Yemen, the Gulf of Oman, and the shores of Makran. During this period, the
empire was engaged in arboriculture, buying and selling ivory, and to ensure this,
the demand for buying and selling slaves was increasing day by day.
At the same time, the word Sheedi began to be used in
maritime records around 1851 to refer to people belonging to the Omani Empire.
Similarly, during the British Raj, boys working on ships for
the Queen in Bombay were called Sheedi Boys.
In this regard, de Silva writes that in western India, the
word sheedi was actually given as an honor or address to those who held high
positions for the kings of the Deccan.
At the same time, people of African descent working on ships
in Maharashtra and Gujarat were also called Sheedi.
While many other experts and writers say that the word Sheedi
is actually taken from the Arabic word Sayyid which means teacher or master.
In Pakistan, people of African descent are called Makrani,
Sheedi, Ghulam, Dada, and Zanzibari.
The word black and slave is mostly used in Balochistan, which
is an insulting word and is not used by people of African descent.
The word "infidel" was coined in ancient times
because people of African descent did not belong to any particular religious
group. There was a similar impression in Pakistan that people belonging to the
community, fearing attacks by the Taliban, identified themselves as a branch of
the Arabs or Muslims so that they would not be targeted.
The identity of the Sheedi community
People of African descent assimilated into the culture of the
region where they settled. In many places, it became easier for them to adopt
local traditions and it became part of their identity. Elsewhere, they have
their own unique identity.
In Sind and Gujarat, the adoption of these traditions was
presented in a way that the so-called Sheedis joined a separate class and formed
their own identity. On the other hand, they joined another class in the coastal
areas of historic Makran.
Researcher and Professor Hafeez Jamali writes in a chapter of
his forthcoming book, Noise Lines of Memory and Ports of Desire, that people of
African descent in Sind came to be called Sheedis and could take their place as
part of the Survival caste. The survey was given a caste status in the local
classification, which led to a shady identity. And they have their own feet and
mentors. Just as Mango is in Pir, so is Baba Gor in Gujarat, India.
Professor Jamali said that on the contrary, instead of
establishing their identity in Balochistan, people belonging to the Sheedi
community became part of the existing tribes. There was also a classification
called Thi and Lodhi, which included people of African descent who sang at
weddings and worked as blacksmiths. All such people were considered separate
and inferior by the middle-class population.
All such people were called slaves (ie slaves) and naqibs. In some places, people of mixed race were called 'Darzadag'.
There were three basic families in the social structure of
Makran. The ruling families included Gachki, Balada, Hout, and Bizenjo. Who was
considered the ruling class? Then there was the middle class, known only as the Baloch, who included landlords and herdsmen. Then there was the Hazmatgar
(Khidmatgar) the class which included surveyors, blacksmiths, carpenters,
shoemakers, and tailors. This third category includes people of African descent
who come to Balochistan.
After the abolition of the slavery movement, many great
Sheedi commentators and intellectuals came forward, one of whom was the great
Sindhi scholar Muhammad Siddique Musafar. Due to which the Sheedi movement and
reform began.
In Balochistan in the 1960s and 1970s, the Baloch nationalist
movement in Makran and central Balochistan, influenced by socialism and
communism emerged. As a result, young people of African descent, including all
those who belonged to the Survival tribes and the ruling class opposed the
classification of slaves and rulers.
Hafeez Jamali said, "In this decade, we have seen that
most of the people have given up their tribal names and started using only
Baloch with their names."
(Will die but
will not give Sind) Hosh Mohammad Sheedy
Very few people knew about the role of General HoshMohammad Sheedi from Sindh in the struggle for independence. Information in
this regard came to light when Sindhi nationalist organizations themselves
started searching for their local heroes in the 1980s.
Alice Albania writes in her book, The Empires of the Indus, The Story of a
River, that in March 1843, General Hosh Muhammad Sheedi was killed in a
skirmish between British forces and the Talpur tribe.
His grave is still present in the north of Hyderabad. After
living like this for many years, Sindi nationalists found information about
Hosh Mohammad Sheedi along with the grave and at the same time Sind got a local
hero.
Little is known about Hosh Mohammad Sheedi, while Ellis
writes that he was born into a Talpur family as a slave. He led the Sindhi army
and in a short time rose to the rank of general. During the war with the
British Roller, he was the first to raise the slogan of 'Don't fight Sindh on
Marwaris, Marwais' (ie we will fight, we will die, but we will not give Sind).
Sheedi Festival and Magarman
But every year an African-language Swahili dance-and-dance
rally to the beat of the man drum has been held in the Manghopir area.
It has a unique style for each person. While children are at the forefront
carrying plates covered with red scarves on their heads and holding decorative
items, the elderly and women are swinging in the name of God with six to eight
feet long flags.
Among them, women cover their faces with a double-edged
Swahili while the people around them are seen paving the way for them.
For many years, Swahili words were included in these songs
and verses. Now, to some extent, Arabic words such as La ilaha illa Allah have
been added. So now when the crocodile player says La ilaha illa Allah, everyone
else says Muhammad al-Rasool Allah in reply.
In the Badin and Tando Bhago areas, coal is set on fire and
danced on. It is said that while dancing on fire, a person reaches a height and
does not realize where he is.
The same is true of marriages. People in the community say it
is mostly held on Friday nights. Which involves a lot of people.
For many years, this has been the practice of people of African
descent living in the cities of Karachi, Hyderabad, and Thatta in Sind, and
this festival has been their identity.
Sheedi, who has lived in Pakistan, has lived here for
centuries. The Sheedi black generation has patiently and steadfastly embarked
on the most difficult journey of history in the spirit of the painful moment of
prejudice and exploitation in the world.
Black Sheedi is a fact that also demands equality in society.
Hopefully, the world will stay with them in the promotion of love while keeping
their attitude positive.
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