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Lea Market, Karachi.
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2022 Feb8th Layari Basti, Karachi Solar Lanterns DistributionLyari Basti, Karachi Solar Lanterns Distribution Feb 8th, 2022
Project Title: Distribution of Solar Lanterns for Kachi Abadi Liyari ExpressWay ,Near 13-D , Gulshan e Iqbal , Karachi .
Date Completed: Feb/ 08/2022
Donor: Lodhie Foundation
Implementing Partner: Ms Samiya Khan.
Project Manager/Coordinator: Abdul Samad
Project Locations
The Lodhie Foundation initiative brings a “First Ray of Light” to the rural and poor communities and backward areas of Pakistan. Since 2003, this philanthropic initiative has continued to achieve his goal to bring the poorest people of Pakistan opportunities for socio-economic development. The program has been building momentum and successful results since its beginning. The key element is the distribution and maintenance of solar LED lighting systems through the guidance and management of Pervaiz Lodhie Founder Trustee of Lodhie Foundation located in Karachi, Pakistan
Ever since introducing a noble cause of distribution of SOLAR LANTERN ( ROSHNI ) to the needy and poor villagers and families of rural areas in Pakistan under the Donation of Ms Samiya Khan, a team Lodhie Foundation was assigned to visit the Kachi Abadi Liyari Express Way Karachi to observe and witness the distribution of Solar Lantern ROSHNI to the most needy people of Kachi Abadi Liyari Express Way ,near 13-D Gulshan e Iqbal , Karachi,
As a gesture of goodwill Ms Samiya Khan Donor of Lodhie Foundation offered a gift of 100 solar powered LED lights to the people of Kachi abadi Liyari Express Way, Karachi
Benefits
•Freedom from Darkness — The sunlight fades as early as 6 p.m, leaving the villagers in complete darkness. With solar lantern lighting, they have about an additional five hours of light to add to each day.
•Freedom from Illiteracy — More hours of light means more hours for children to study and get a better education, which is crucial to improving their social-economic future.
•Freedom from Poverty — With solar LED lanterns, the villagers no longer have to pay for expensive kerosene lanterns. Also, with more hours of light, the men and women have additional hours to work, which means more income for each household.
•Freedom from Hunger — More income means more money to better feed each member of the family; a daily concern for villagers.
•Freedom from Disease — Kerosene lanterns give off toxic and dangerous fumes; solar LED lanterns do not. LED lanterns also provide extra visibility, which helps against nighttime hazards.
2022 Feb8th Layari Basti, Karachi Solar Lanterns DistributionLyari Basti, Karachi Solar Lanterns Distribution Feb 8th, 2022
Project Title: Distribution of Solar Lanterns for Kachi Abadi Liyari ExpressWay ,Near 13-D , Gulshan e Iqbal , Karachi .
Date Completed: Feb/ 08/2022
Donor: Lodhie Foundation
Implementing Partner: Ms Samiya Khan.
Project Manager/Coordinator: Abdul Samad
Project Locations
The Lodhie Foundation initiative brings a “First Ray of Light” to the rural and poor communities and backward areas of Pakistan. Since 2003, this philanthropic initiative has continued to achieve his goal to bring the poorest people of Pakistan opportunities for socio-economic development. The program has been building momentum and successful results since its beginning. The key element is the distribution and maintenance of solar LED lighting systems through the guidance and management of Pervaiz Lodhie Founder Trustee of Lodhie Foundation located in Karachi, Pakistan
Ever since introducing a noble cause of distribution of SOLAR LANTERN ( ROSHNI ) to the needy and poor villagers and families of rural areas in Pakistan under the Donation of Ms Samiya Khan, a team Lodhie Foundation was assigned to visit the Kachi Abadi Liyari Express Way Karachi to observe and witness the distribution of Solar Lantern ROSHNI to the most needy people of Kachi Abadi Liyari Express Way ,near 13-D Gulshan e Iqbal , Karachi,
As a gesture of goodwill Ms Samiya Khan Donor of Lodhie Foundation offered a gift of 100 solar powered LED lights to the people of Kachi abadi Liyari Express Way, Karachi
Benefits
•Freedom from Darkness — The sunlight fades as early as 6 p.m, leaving the villagers in complete darkness. With solar lantern lighting, they have about an additional five hours of light to add to each day.
•Freedom from Illiteracy — More hours of light means more hours for children to study and get a better education, which is crucial to improving their social-economic future.
•Freedom from Poverty — With solar LED lanterns, the villagers no longer have to pay for expensive kerosene lanterns. Also, with more hours of light, the men and women have additional hours to work, which means more income for each household.
•Freedom from Hunger — More income means more money to better feed each member of the family; a daily concern for villagers.
•Freedom from Disease — Kerosene lanterns give off toxic and dangerous fumes; solar LED lanterns do not. LED lanterns also provide extra visibility, which helps against nighttime hazards.
6.15 AM at Chandargup volcano pilgrimage of Hanglaj yatra are on way to attend their rituals on the first day of yatra, Pakistani Hindu community across the pakistan attend their annual holy yatra of three days starting from hub Lyari Larka to Nani mandir in Balochistan.
PS: Hinglaj Yatri 2017 :)
© Aliraza Khatri
alirazakhatri@gmail.com
Team ARADO Pakistan is performing in colorful cultural show with PAK-US Alumni Network Karachi, at National Museum Karachi, Pakistan
Lyari Sindh Karachi Pakistan
Karachi
کراچی
Karachi Location within Pakistan.
Coordinates: 24°51′36″N 67°00′36″E / 24.86, 67.01
Country Pakistan
Province Sindh
Municipal Committee 1853
Municipal Corporation 1933
Metropolitan Corporation 1976
City District Government 14th August 2001
City Council City Complex, Gulshan Town
Towns 18
Baldia, Bin Qasim, Gadap, Gulberg, Gulshan, Jamshed, Kiamari, Korangi, Landhi, Liaquatabad, Lyari, Malir, New Karachi, North Nazimabad, Orangi, Saddar, Shah Faisal, SITE
Government:
- Type City District
- City Nazim Mustafa Kamal (Muttahida Qaumi Movement)
- Naib Nazim Nasreen Jalil
Area
- Total 3,527 km² (1,356 sq mi) [old data]
Elevation 8 m (26 ft)
Population (2008)
- Total 20 million approx
Time zone PST (UTC+5)
Area code(s) 021
Website: www.karachicity.gov.pk City-District Government of Karachi
Karachi (help·info) (Sindhi: ڪراچي, Urdu: کراچی) is the largest city in Pakistan. It is the world's second largest city proper behind Mumbai in terms of population, which exceeds 20 million. In terms of metropolitan population, it is the twentieth largest city of the world, and is Pakistan's premier center of banking, industry, and trade. Karachi is also the home of Pakistan's largest corporations that are involved in entertainment, arts, fashion, advertising, publishing, software development, medical research. It also serves as a major hub of higher education in South Asia, and the wider Islamic World.
Karachi enjoys its prominent position, due to its geographical location on a bay, making it the financial capital of the country. It is one of the fastest growing cities of the South Asia. It was the original capital of Pakistan until the construction of Islamabad, and is the location of Karachi Port, one of the region's largest and busiest ports. The city's population has increased dramatically after the partition of British India forced hundreds of thousands of Urdu speaking "Mohajirs"(Refugees from India) to settle in the city. Since independence from Britain in 1947, the city's vibrant economy has attracted migrants from all over Pakistan, surrounding countries such as Iran, Tajikistan, Burma, Bangladesh, Afghanistan and further beyond. Despite a history of political turmoil, the city continues to attract those seeking prosperity and has shown consistent growth.
Karachi city is spread over 3,530 km² (1,363 sq mi) in area (old data). It is locally known as the "City of Lights" (روشنين جو شهر) for its liveliness, and the "City of the Quaid" (شهرِ قائد), having been the birth and burial place of Quaid-e-Azam Muhammad Ali Jinnah, the founder of Pakistan, who also made the city his home after Pakistan's independence.
Lithuania registered ATR-42 of Danu Oro Transportas. Seen arriving on a Loganair flight from Kirkwall in the Orkneys.
She has in the recent past operated for CityJet on the London City to Antwerp route almost exclusively.
This aircraft was given the (c/n) production serial number of 012A to avoid giving the number thirteen, there is (or was) also a number 012 as well.
Ironically number 012 was written off in 1999, sadly with the loss of many lives.
LY-ARI was originally delivered to Air Queensland as VH-AQC in 1986 but only stayed with them for approximately twelve months.
JAT of Yugoslavia took her on as YU-ALL from 1987 until 1990 when she became OY-CIF of Cimber Air, Denmark.
Over to Air Lithuania as LY-ARI from 1998 until a period of storage from 2005 to 2007. That is when Danu Oro Transportas started to operate her on behalf of many different airlines, a role she still carries out to this day.
The Siddi (pronounced [sɪd̪d̪iː]), also known as Siddhi, Sheedi, or Habshi, are an ethnic group inhabiting India and Pakistan. Members are descended from Bantu peoples from Southeast Africa. Some were merchants, sailors, indentured servants, slaves, and mercenaries.[1] The Siddi community is currently estimated at around 20,000–55,000 individuals, with Karnataka, Gujarat and Hyderabad in India and Makran and Karachi in Pakistan as the main population centres.[2] Siddis are primarily Sufi Muslims, although some are Hindus and others Roman Catholic Christians.[3]
There are conflicting hypotheses on the origin of the name Siddi. One theory is that the word derives from sahibi, a Arabic term of respect in North Africa, similar to the word sahib in modern India and Pakistan.[4] A second theory is that the term Siddi is derived from the title borne by the captains of the Arab vessels that first brought Siddi settlers to India. These captains were known as Sayyid.[5]
Similarly, another term for Siddis, habshi (from Al-Habsh, the Arabic term for the area that is now Ethiopia or Eritrea), is held to be derived from the common name for the captains of the Ethiopian/Abyssinian ships that also first delivered Siddi slaves to the subcontinent.[5] Siddis are also sometimes referred to as Afro-Indians.[6][7][8] Siddis were referred to as Zanji by Arabs; in China, various transcriptions of this Arabic word were used, including Xinji (辛吉) and Jinzhi (津芝).[9][10][11][12]
History[edit]
The first Siddis are thought to have arrived in India in 628 AD at the Bharuch port. Several others followed with the first Arab Islamic invasions of the subcontinent in 712 AD.[14] The latter group are believed to have been soldiers with Muhammad bin Qasim's Arab army, and were called Zanjis.
Later the Siddi population was added to via Bantu peoples from Southeast Africa that had been brought to the Indian subcontinent as slaves by the Portuguese.[1] While most of these migrants became Muslim and a small minority became Christian, very few became Hindu since they could not find themselves a position in the traditional Hindu caste hierarchy.[4]
Flag of the Siddis from Murud-Janjira, an important vassal of the Mughal Empire.
Some Siddis escaped slavery to establish communities in forested areas, and some even established the small Siddi principalities of Janjira State on Janjira Island and Jafarabad State in Kathiawar as early as the twelfth century. A former alternative name of Janjira was Habshan (i.e., land of the Habshis). In the Delhi Sultanate period prior to the rise of the Mughals in India, Jamal-ud-Din Yaqut was a prominent Siddi slave-turned-nobleman who was a close confidant of Razia Sultana (1205–1240 CE). Although this is disputed, he may also have been her lover.[15]
Malik Ambar, a prominent Siddi figure in Indian history at large, is sometimes regarded as the "military guru of the Marathas", and was deeply allied with them.[16] He established the town of Khirki which later became the modern city of Aurangabad, and helped establish the Marathas as a major force in the Deccan. Later, the Marathas adapted Siddi guerrilla warfare tactics to grow their power and ultimately demolish the Mughal empire.[16] Some accounts describe the Mughal emperor Jahangir as obsessed by Ambar due to the Mughal empire's consistent failures in crushing him and his Maratha cavalry, describing him derogatorily as "the black faced" and "the ill-starred" in the royal chronicles and even having a painting commissioned that showed Jahangir killing Ambar, a fantasy which was never realised in reality.[17]
Siddis of India[edit]
Harris (1971) provides an historical survey of the eastward dispersal of slaves from Southeast Africa to places like India.[18] Hamilton (1990) argues that Siddis in South India are a significant social group whose histories, experiences, cultures, and expressions are integral to the African Diaspora and thus, help better understand the dynamics of dispersed peoples. More recent focused scholarship argues that although Siddis are numerically a minority, their historic presence in India for over five hundred years, as well as their self-perception, and how the broader Indian society relates to them, make them a distinct Bantu/Indian.[19] Historically, Siddis have not existed only within binary relations to the nation state and imperial forces. They did not simply succumb to the ideologies and structures of imperial forces, nor did they simply rebel against imperial rule.[20]
Siddis of Gujarat[edit]
See also: Sachin State
Siddi Folk Dancers, at Devaliya Naka, Sasan Gir, Gujarat.
Supposedly presented as slaves by the Portuguese to the local Prince, Nawab of Junagadh, the Siddis also live around Gir Forest National Park and Wildlife Sanctuary, the last refuge in the world of the almost extinct Asiatic lions, in Junagadh a district of the state of Gujarat, India.[21] On the way to Deva-dungar is the quaint village of Sirvan, inhabited entirely by Siddis, a tribe of African people. They were brought 300 years ago from Africa, by the Portuguese for the Nawab of Junagadh. Today, they follow very few of their original customs, with a few exceptions like the traditional Dhamal dance.[22]
Although Gujarati Siddis have adopted the language and many customs of their surrounding populations, some African traditions have been preserved. These include the Goma music and dance form, which is sometimes called Dhamaal (Gujarati: ધમાલ, fun).[23] The term is believed to be derived from the Ngoma drumming and dance forms of Bantu East Africa.[23] The Goma also has a spiritual significance and, at the climax of the dance, some dancers are believed to be vehicles for the presence of Siddi saints of the past.[24]
"Goma" music comes from the Kiswahili word "ngoma" which means a drum or drums and also means any dance occasion where traditional drums are principally used.
Main article: Siddis of Karnataka
The Siddis of Karnataka (also spelled Siddhis) are an ethnic group of mainly Bantu descent that has made Karnataka their home for the last 400 years.[1] There is a 50,000 strong Siddhi population across India, of which more than a third live in Karnataka. In Karnataka, they are concentrated around Yellapur, Haliyal, Ankola, Joida, Mundgod and Sirsi taluks of Uttara Kannada and in Khanapur of Belgaum and Kalghatgi of Dharwad district. Many members of the Siddis community of Karnataka had migrated to Pakistan after independence and have settled in Karachi, Sindh. It has been reported that these Siddis believe that Barack Obama shares their genepool and that they wanted to gift a bottle of honey to him on his visit to India in 2010.[25]
Siddis of Hyderabad[edit]
In the 18th century, a Siddi community was established in Hyderabad State by the Arab Siddi diaspora, who would frequently serve as cavalry guards of the Asif Jahi Nizam's irregular army. The Asif Jahi Nizams patronised them with rewards and the traditional Marfa music gained popularity and would be performed during official celebrations and ceremonies.[26][27][28] The Siddis of Hyderabad have traditionally resided in the A.C. Guards (African Cavalry Guards) area near Masjid Rahmania, known locally as Siddi Risala.
Sheedis of Pakistan[edit]
In Pakistan, locals of Bantu descent are called "Sheedi". They live primarily along the Makran Coast in Balochistan, and lower Sindh. In the city of Karachi, the main Sheedi centre is the area of Lyari and other nearby coastal areas. Technically, the Sheedi are a brotherhood or a subdivision of the Siddi. The Sheedis are divided into four clans, or houses: Kharadar Makan, Hyderabad Makan, Lassi Makan and Belaro Makan.[29] The sufi saint Pir Mangho is regarded by many as the patron saint of the Sheedis, and the annual Sheedi Mela festival, is the key event in the Sheedi community's cultural calendar.[29] Some glimpses of the rituals at Sidi/Sheedi Festival 2010 include visit to sacred alligators at Mangho pir, playing music and dance.[30] Clearly, the instrument, songs and dance appear to be derived from Africa.[31][32]
In Sindh, the Sheedis have traditionally intermarried only with people such as the Mallahs (fisherpeople), Khaskeli (laborers), Khatri (dyeing caste) and Kori (clothmakers).
Famous Sheedis include the historic Sindhi army leader Hoshu Sheedi[33] and Urdu poet Noon Meem Danish.[34][35] Sheedis are also well known for their excellence in sports, especially in football and boxing. The musical anthem of the ruling Pakistan Peoples Party, "Bija Teer", is a Balochi song in the musical style of the Sheedis with Black African style rhythm and drums.[36] Younis Jani is a popular Sheedi singer famous for singing an Urdu version of the reggaeton song "Papi chulo... (te traigo el mmmm...)."[37]
Siddis or Sheedis in lower Sindh[edit]
Sawan Qambrani, resident of village Syed Matto Shah, Tehsil Bulri Shah Karim, District Tando Muhammad Khan, Sindh
Sheedis are largely populated in different towns and villages in lower Sindh. They are very active in cultural activities and organise annual festivals, like, Habash Festival, with the support of several community organisations. In the local culture, when there is a dance it is not performed by some selected few and watched idly by others but it is participated by all the people present there, ending difference between the performers and the audience.[38]
Sheedis in Sindh also proudly call themselves the Qambranis, Urdu: قمبرانی ; Sindhi: قمبراڻي, in reverence to Qambar, the freed slave of the Islamic caliph Ali.[1][39]
Genetics[edit]
Recent advances in genetic analyses have helped shed some light on the ethnogenesis of the Siddi. Genetic genealogy, although a novel tool that uses the genes of modern populations to trace their ethnic and geographic origins, has also helped clarify the possible background of the modern Siddi.
Y DNA[edit]
A Y-chromosome study by Shah et al. (2011) tested Siddi individuals in India for paternal lineages. The authors observed the E1b1a haplogroup, which is frequent amongst Bantu peoples, in about 42% and 34% of Siddis from Karnataka and Gujarat, respectively. Around 14% of Siddis from Karnataka and 35% of Siddis from Gujarat also belonged to the Sub-Saharan B haplogroup. The remaining 30% of Siddi had Indian or Near Eastern-associated clades, including haplogroups H, L, J and P.[1]
Thangaraj (2009) observed similar, mainly Bantu-linked paternal affinities amongst the Siddi.[40]
mtDNA[edit]
According to an mtDNA study by Shah et al. (2011), the maternal ancestry of the Siddi consists of a mixture of Sub-Saharan and Indian haplogroups, reflecting substantial female gene flow from neighbouring Indian populations. About 53% of the Siddis from Gujarat and 24% of the Siddis from Karnataka belonged to various Sub-Saharan macro-haplogroup L sub-clades. The latter mainly consisted of L0 and L2a sublineages associated with Bantu women. The remainder possessed Indian-specific subclades of the Eurasian haplogroups M and N, which points to recent admixture with autochthonous Indian groups.[1]
Autosomal DNA[edit]
Narang et al. (2011) examined the autosomal DNA of Siddis in India. According to the researchers, about 58% of the Siddis' ancestry is derived from Bantu peoples. The remainder is associated with local Indo-European-speaking North and Northwest Indian populations, due to recent admixture events.[41]
Similarly, Shah et al. (2011) observed that Siddis in Gujarat derive 66.90%–70.50% of their ancestry from Bantu forebears, while the Siddis in Karnataka possess 64.80%–74.40% such Southeast African ancestry. The remaining autosomal DNA components in the studied Siddi were mainly associated with local South Asian populations. According to the authors, gene flow between the Siddis' Bantu ancestors and local Indian populations was also largely unidirectional. They estimate this admixture episode's time of occurrence at within the past 200 years or eight generations.[1]
However, Guha et al. (2012) observed few genetic differences between the Makrani of Pakistan and adjacent populations. According to the authors, the genome-wide ancestry of the Makrani was essentially the same as that of the neighboring Indo-European speaking Balochi and Dravidian-speaking Brahui.[42]
Famous Siddis or Sheedis[edit]
Nawab Ibrahim Mohammad Yakut Khan II of Sachin (1833-1873)
Jamal-ud-Din Yaqut, confidante of Razia Sultana
Yakut Khan, naval admiral
Malik Ambar, prime minister of Ahmadnagar Sultanate
Hoshu Sheedi, Sindhi commander
Noon Meem Danish, Urdu poet
Nawabs of Janjira State
Nawabs of Sachin State
Juje Siddi, former Indian national football team and Salgaocar SC goalkeeper[43]
Karachi is ranked among the 10 most populous cities in the world. Recent survey puts population explosion in Karachi to rank number 1. That means more housing crunch, higher prices, more crimes and less water per citizen. Government of Pakistan has simply failed in most of their promises till now.
Siddis are ethnic Indo African race , the ones you see in my picture are Sufi adherents from Junagadh Gujrat , they come to Mahim , to perform as drummers and acrobatic dancers , it is a pitiable sight , seeing them leaping in the air collecting money thrown on the ground with their fish like mouths..I shot them extensively those days but than my trips to the Urus diminished as the Urus and Moharam fell at the same time .. this year I did not go to the Urus , much as I tried I was out of the city for both the Urus at Mahim.
The Siddis are followers of Baba Gor.. and there are Siddis settled in Mumbai too ..there is a Siddi Chowk at Haji Malang too...these are pictures I shot in 2009 that I am posting as a tribute to their resilience and survival as Indian residents in modern changing India..
About the Siddis ,, Wikipedia
The Siddi (Urdu: شیدی ; Kannada: ಸಿದ್ಧಿಗಳು; Hindi, Marathi, Konkani: सिद्दी or शीदि/ಸಿದ್ಧಿ; Sindhi: شيدي; Gujarati: સીદી), also known as Siddhi, Sheedi, Habshi or Makrani, are an ethnic group inhabiting India and Pakistan. Members are descended from Bantu peoples from Southeast Africa that were brought to the Indian subcontinent as slaves by Arab and Portuguese merchants.[1] The Siddi community is currently estimated at around 20,000–55,000 individuals, with Karnataka, Gujarat and Hyderabad in India and Makran and Karachi in Pakistan as the main population centres.[2] Siddis are primarily Sufi Muslims, although some are Hindus and others Roman Catholic Christians.
There are conflicting hypotheses on the origin of the name Siddi. One theory is that the word derives from sahibi, a Arabic term of respect in North Africa, similar to the word sahib in modern India and Pakistan.[4] A second theory is that the term Siddi is derived from the title borne by the captains of the Arab vessels that first brought Siddi settlers to India. These captains were known as Sayyid.[5]
Similarly, another term for Siddis, habshi (from Al-Habsh, the Arabic term for Abyssinia), is held to be derived from the common name for the captains of the Ethiopian/Abyssinian ships that also first delivered Siddi slaves to the subcontinent.[5] The term eventually came to be applied to other Africans and not only to emancipated Siddis. In time, it came to be used to refer to their descendants as well. It is sometimes pronounced "Hafsi" and is considered an insult.[6]
Siddis are also sometimes referred to as African-Indians.[7][8][9] Siddis were referred to as Zanji by Arabs; in China, various transcriptions of this Arabic word were used, including Xinji (辛吉) and Jinzhi (津芝).[10][11][12][13]
The first Siddis are thought to have arrived in India in 628 AD at the Bharuch port. Several others followed with the first Arab Islamic invasions of the subcontinent in 712 AD.[15] The latter group are believed to have been soldiers with Muhammad bin Qasim's Arab army, and were called Zanjis.
Most Siddis are descended from Bantu peoples from Southeast Africa that were brought to the Indian subcontinent as slaves by the Portuguese.[1] While most of these migrants became Muslim and a small minority became Christian, very few became Hindu since they could not find themselves a position in the traditional Hindu caste hierarchy.[4]
Flag of the Siddis from Murud-Janjira an important vassal of the Mughal Empire.
In Western India (the modern Indian states of Gujarat and Maharashtra), the Siddi gained a reputation for physical strength and loyalty, and were sought out as mercenaries by local rulers, and as domestic servants and farm labour.[citation needed] Some Siddis escaped slavery to establish communities in forested areas, and some even established small Siddi principalities on Janjira Island and at Jaffrabad as early as the twelfth century. A former alternative name of Janjira was Habshan (i.e., land of the Habshis). In the Delhi Sultanate period prior to the rise of the Mughals in India, Jamal-ud-Din Yaqut was a prominent Siddi slave-turned-nobleman who was a close confidant of Razia Sultana (1205–1240 CE). Although this is disputed, he may also have been her lover.[16]
As a power centre, Siddis were sometimes allied with the Mughal Empire in its power-struggle with the Maratha Confederacy.[citation needed] However, Malik Ambar, a prominent Siddi figure in Indian history at large, is sometimes regarded as the "military guru of the Marathas", and was deeply allied with them.[17] He established the town of Khirki which later became the modern city of Aurangabad, and helped establish the Marathas as a major force in the Deccan. Later, the Marathas adapted Siddi guerrilla warfare tactics to grow their power and ultimately demolish the Mughal empire.[17] Some accounts describe the Mughal emperor Jahangir as obsessed by Ambar due to the Mughal empire's consistent failures in crushing him and his Maratha cavalry, describing him derogatorily as "the black faced" and "the ill-starred" in the royal chronicles and even having a painting commissioned that showed Jahangir killing Ambar, a fantasy which was never realised in reality.[18]
Siddis of Gujarat[edit]
Siddi Folk Dancers, at Devaliya Naka, Sasan Gir, Gujarat.
Supposedly presented as slaves by the Portuguese to the local Prince, Nawab of Junagadh, the Siddis also live around Gir Forest National Park and Wildlife Sanctuary, the last refuge in the world of the almost extinct Asiatic Lions, in Junagadh a district of the state of Gujarat, India.[19]
On the way to Deva-dungar is the quaint village of Sirvan, inhabited entirely by Siddis, a tribe of African people. They were brought 300 years ago from Africa, by the Portuguese for the Nawab of Junagadh. Today, they follow very few of their original customs, with a few exceptions like the traditional Dhamal dance.[20]
Although Gujarati Siddis have adopted the language and many customs of their surrounding populations, some African traditions have been preserved. These include the Goma music and dance form, which is sometimes called Dhamaal (Gujarati: ધમાલ, fun).[21] The term is believed to be derived from the Ngoma drumming and dance forms of Bantu East Africa.[21] The Goma also has a spiritual significance and, at the climax of the dance, some dancers are believed to be vehicles for the presence of Siddi saints of the past.[22]
Siddis of Karnataka[edit]
Siddi Girl from Yellapur District, Karnataka, India.
Main article: Siddis of Karnataka
The Siddis of Karnataka (Kannada: ಕರ್ನಾಟಕದ ಸಿದ್ಧಿಗಳು) (also spelled Siddhis) are an ethnic group of mainly Bantu descent that has made Karnataka their home for the last 400 years.[1] There is a 50,000 strong Siddhi population across India, of which more than a third live in Karnataka. In Karnataka, they are concentrated around Yellapur, Haliyal, Ankola, Joida, Mundgod and Sirsi taluks of Uttara Kannada and in Khanapur of Belgaum and Kalghatgi of Dharwad district. Many members of the Siddis community of Karnataka had migrated to Pakistan after independence and have settled in Karachi, Sindh. The majority of the Siddhis in Karnataka are descendants of Siddhi slaves who were brought from East Africa (mostly Mozambique) and Ethiopia to Goa by the Portuguese, British and the Arabs between the 16th and 19th centuries. During the Goan Inquisition, some of these slaves were freed and some escaped into the forests of the neighbouring Karnataka state. It has been reported that these Siddis believe that Barack Obama shares their genepool and that they wanted to gift a bottle of honey to him on his visit to India in 2010.[23]
Siddis of Hyderabad, India[edit]
In the 18th century, a Siddi community was established in Hyderabad State by the Arab Siddi diaspora, who would frequently serve as cavalry guards of the Asif Jahi Nizam's irregular army. The Asif Jahi Nizams patronised them with rewards and the traditional Marfa music gained popularity and would be performed during official celebrations and ceremonies.[24][25][26] The Siddis of Hyderabad have traditionally resided in the A.C. Guards (African Cavalry Guards) area near Masjid Rahmania, known locally as Siddi Risala.
Sheedis of Pakistan[edit]
In Pakistan, locals of Black African descent are called "Makrani", or "Sheedi". They live primarily along the Makran Coast in Balochistan, and lower Sindh. In the city of Karachi, the main Sheedi centre is the area of Lyari and other nearby coastal areas.[27] Technically, the Sheedi are a brotherhood or community distinct from the other Afro-Pakistanis. The Sheedis are divided into four clans, or houses: Kharadar Makan, Hyderabad Makan, Lassi Makan and Belaro Makan.[28] The sufi saint Pir Mangho is regarded by many as the patron saint of the Sheedis, and the annual Sheedi Mela festival, is the key event in the Sheedi community's cultural calendar.[28] Some glimpses of the rituals at Sidi/Sheedi Festival 2010 include visit to sacred alligators at Mangho pir, playing music and dance.[29] Clearly, the instrument, songs and dance appear to be derived from Africa.[30][31]
Linguistically, Makranis speak Balochi and Sindhi, as well as a dialect of Urdu referred to as Makrani. In Sindh, the Sheedis have traditionally intermarried only with people such as the Mallahs (fisherpeople), Khaskeli (laborers), Khatri (dyeing caste) and Kori (clothmakers).
Famous Sheedis include the historic Sindhi army leader Hoshu Sheedi[32] and Urdu poet Noon Meem Danish.[33][34] Sheedis are also well known for their excellence in sports, especially in football and boxing. The musical anthem of the ruling Pakistan Peoples Party, "Bija Teer", is a Balochi song in the musical style of the Sheedis with Black African style rhythm and drums.[35] Younis Jani is a popular Sheedi singer famous for singing an Urdu version of the reggaeton song "Papi chulo... (te traigo el mmmm...)."[36]
Siddis or Sheedis in lower Sindh[edit]
Sawan Qambrani, resident of village Syed Matto Shah, Tehsil Bulri Shah Karim, District Tando Muhammad Khan, Sindh
Sheedis are largely populated in different towns and villages in lower Sindh. They are very active in cultural activities and organise annual festivals, like, Habash Festival, with the support of several community organisations. In the local culture, when there is a dance it is not performed by some selected few and watched idly by others but it is participated by all the people present there, ending difference between the performers and the audience.[37]
Sheedis in Sindh also proudly call themselves the Qambranis, Urdu: قمبرانی ; Sindhi: قمبراڻي, in reverence to Qambar, the freed slave of the Islamic caliph Ali.[citation needed]
Genetics[edit]
Recent advances in genetic analyses have helped shed some light on the ethnogenesis of the Siddi. Genetic genealogy, although a novel tool that uses the genes of modern populations to trace their ethnic and geographic origins, has also helped clarify the possible background of the modern Siddi.
Y DNA[edit]
A Y-chromosome study by Shah et al. (2011) tested Siddi individuals in India for paternal lineages. The authors observed the E1b1a haplogroup, which is frequent amongst Bantu peoples, in about 42% and 34% of Siddis from Karnataka and Gujarat, respectively. Around 14% of Siddis from Karnataka and 35% of Siddis from Gujarat also belonged to the Sub-Saharan B haplogroup. The remaining 30% of Siddi had Indian or Near Eastern-associated clades, including haplogroups H, L, J and P.[1]
Thangaraj (2009) observed similar, mainly Bantu-linked paternal affinities amongst the Siddi.[38]
mtDNA[edit]
According to an mtDNA study by Shah et al. (2011), the maternal ancestry of the Siddi consists of a mixture of Sub-Saharan and Indian haplogroups, reflecting substantial female gene flow from neighbouring Indian populations. About 53% of the Siddis from Gujarat and 24% of the Siddis from Karnataka belonged to various Sub-Saharan macro-haplogroup L sub-clades. The latter mainly consisted of L0 and L2a sublineages associated with Bantu women. The remainder possessed Indian-specific subclades of the Eurasian haplogroups M and N, which points to recent admixture with autochthonous Indian groups.[1]
Autosomal DNA[edit]
Narang et al. (2011) examined the autosomal DNA of Siddis in India. According to the researchers, about 58% of the Siddis' ancestry is derived from Bantu peoples. The remainder is associated with local Indo-European-speaking North and Northwest Indian populations, due to recent admixture events.[39]
Similarly, Shah et al. (2011) observed that Siddis in Gujarat derive 66.90%–70.50% of their ancestry from Bantu forebears, while the Siddis in Karnataka possess 64.80%–74.40% such Southeast African ancestry. The remaining autosomal DNA components in the studied Siddi were mainly associated with local South Asian populations. According to the authors, gene flow between the Siddis' Bantu ancestors and local Indian populations was also largely unidirectional. They estimate this admixture episode's time of occurrence at within the past 200 years or eight generations.[1]
However, Guha et al. (2012) observed few genetic differences between the Makrani of Pakistan and neighboring populations. According to the authors, the genome-wide ancestry of the Makrani was essentially the same as that of the adjacent Indo-European speaking Balochi and Dravidian-speaking Brahui.[
Kaimari Karachi 19U85: Mir Abdul Latif (me) at Kaimari beach at sun set time. Karachi is the largest city, and the main seaport and financial centre of Pakistan, as well as the capital of the province of Sindh. The city has an estimated population of 13 to 15 million, while the total metropolitan area has a population of over 13 million. Results in April 2012 of Pakistan's latest census initial tabulations show that the district is home to over 21 million people, at a density of nearly 6,000 people per square kilometer (15,500 per square mile).[8] Karachi is the most populous city in the country, one of the world's largest cities in terms of population and also the 10th largest urban agglomeration in the world. It is Pakistan's premier centre of banking, industry, economic activity and trade and is home to Pakistan's largest corporations, including those involved in textiles, shipping, automotive industry, entertainment, the arts, fashion, advertising, publishing, software development and medical research. The city is a major hub of higher education in South Asia and the wider Muslim world. Karachi is ranked as a Beta world city. It was the original capital of Pakistan until Islamabad was constructed as a forward thrust capital in order to spread deveopment much more evenly across the country and to prevent it from just being concentrated in Karachi. Karachi is the location of the Port of Karachi and Port Bin Qasim, two of the region's largest and busiest ports. After the independence of Pakistan, the city population increased dramatically when hundreds of thousands of Muhajirs from India and other parts of South Asia came to settle in Karachi. The city is located in the south of the country, along the coastline meeting the Arabian Sea. It is spread over 3,527 km2 (1,362 sq mi) in area, almost four times larger than Hong Kong. It is locally known as the "City of Lights" and "The bride of the cities" for its liveliness, and the "City of the Quaid", having been the birth and burial place of Quaid-e-Azam, the Great Leader, (Muhammad Ali Jinnah), the founder of Pakistan, who made the city his home after Pakistan's independence from the British Raj on 14 August 1947. The area of Karachi was known to the ancient Greeks by many names: Krokola, the place where Alexander the Great camped to prepare a fleet for Babylonia after his campaign in the Indus Valley; 'Morontobara' (probably Manora island near Karachi harbour), from whence Alexander's admiral Nearchus set sail; and Barbarikon, a port of the Bactrian kingdom. It was later known to the Arabs as Debal from where Muhammad bin Qasim led his conquering force into South Asia in 712 AD.Karachi was founded as "Kolachi" by Sindhi and Baloch tribes from Balochistan and Makran, who established a small fishing community in the area. Descendants of the original community still live in the area on the small island of Abdullah Goth, which is located near the Karachi Port.The original name "Kolachi" survives in the name of a well-known Karachi locality named "Mai Kolachi" in Sindhi. Mirza Ghazi Beg, the Mughal administrator of Sindh, is among the first historical figures credited for the development of Coastal Sindh (consisting of regions such as the Makran Coast and the Mehran Delta), including the cities of Thatta, Bhambore and Karachi.
During the rule of the Mughal administrator of Sindh, Mirza Ghazi Beg, the city was well fortified against Portuguese colonial incursions in Sindh. During the reign of the Kalhora Dynasty, the present city started life as a fishing settlement when a Sindhi Balochi fisher-woman called Mai Kolachi took up residence and started a family. The city was an integral part of the Talpur dynasty in 1720. The village that later grew out of this settlement was known as Kolachi-jo-Goth (Village of Kolachi in Sindhi). By the late 1720s, the village was trading across the Arabian Sea with Muscat and the Persian Gulf region. The local Sindhi populace built a small fort was constructed for the protection of the city, armed with cannons imported by Sindhi sailors from Muscat, Oman. The fort had two main gateways: one facing the sea, known as Kharra Darwaaza (Brackish Gate) (Kharadar) and the other facing the Lyari River known as the Meet'ha Darwaaza (Sweet Gate) (Mithadar). The location of these gates correspond to the modern areas of Kharadar (Khārā Dar) and Mithadar (Mīṭhā Dar).
Provincial Education Assessment Centre (PEACE) Sindh - BOC.Provincial achievement test PAT District PEACe South BOC Sindh and PEAce Sindh conducted PAT 2017 activity the sample of schools were about 59 schools include KMC schools in District South Karachi Mr. Zulfiqar Behan was the focal person. 118 teachers were involved in training and test administration .one day orientation of PAT2017 at GECE Lyari Karachi. Day 1 math test Day 2 language test Monitoring team 1 Agha Khalid .DEO secondary 2. Saba Mahmood DEO Elementary 3.Tahseen lateef Principal GECE Lyari Karachi 4.zulfiqar Behan focal person south Karachi 5. Asma Afzal TEO(F) Saddar Town 6. Abdul Kareem Azad samaijo TEoO (M) Saddar Town Karachi 7.Prof. Mohd Yousuf GECE Lyari Karachi 8. Maqbool Burfat SPE saddar Town Karachi.
BOC sindh and PEAce sindh conducted PAT 2017 activity the sample of schools were about 59 schools include KMC schools in District South Karachi Mr. Zulfiqar Behan was focal person .
118 teachers were involve in training and test adminstration .one day orientation of PAT2017 at GECE Lyari Karachi.
Day 1 math test
Day 2 language test
Monitoring team
1 Agha Khalid .DEO secondary
2. Saba Mahmood DEO Elementary
3.Tahseen lateef Principal GECE Lyari karachi
4.zulfiqar Behan focal person south karachi
5. Asma Afzal TEO(F) saddar Town
6. Abdul Kareem Azad samaijo TEoO (M) saddar Town Karachi
7.Prof. Mohd Yousuf GECE Lyari Karachi
8. Maqbool Burfat SPE saddar Town Karachi.
I was in search of sweat shop picture and one day I went to the slum area of Karachi famous with the name of LYARI near fisheries, I found a local there and ask about the problems of the area, I request him to make me visit at places where labour work on low income for long hours.
I found One big sweatshop there with the help of that local and what ever I saw was more then shocking. I saw lots of teenage girls working for cleaning prawns on the daily wages of Rs 10/= for cleaning 1 Kg of Prawn. The important thing I saw there that these children who are working in that sweatshop was working like a experts. Even that 3 year old baby crying in one of the pictures regularly come here with his mother and saw her mother working and getting trained by himself. There was no facility for the labour in term of ventilation and the smell of prawn was intolerable.
Pakistani human rights are always stand for the famous causes like IDPs, lawyers movement etc etc but they don’t raise there criticism on this child labour matter which are more then sensitive now in Pakistan.
Government should take action against those contractors who are responsible for that and take favourable action for this situation.
Dhobhi Gath, where clothes of Karachi are washed, was considered the largest of its kind in the world. Then the decline set in and now it is any other washing place. Yet, the charm of the place never goes away.
I, along with few KPC members, visited this slum area, a stronghold of PPP to document briefly this dying place. People working there are almost exclusively Urdu speaking (mohajirs) and as expected, poor. They have been around since the birth of this country. And they don't wish to leave. Yet, the ever expanding Lyari Expressway will ensure their demise. Just like other of their kin were displaced when the mega project began.
For me this shot is symbolic of the place itself. Sparsly hanged t-shirts are in stark contrast to the shot taken by a National Geographic photographer in 1986, which shows rows upon rows of packed clothes.
Team ARADO Pakistan is performing in colorful cultural show with PAK-US Alumni Network Karachi, at National Museum Karachi, Pakistan
Lyari Sindh Karachi Pakistan
Siddi, Sheedi, Habshi
Total population
50,000 – 60,000 (estimated)
Regions with significant populations
Pakistan10,000[1]
India25,000[2]
Karnataka10,477 (2011 census)[3]
Gujarat8,661[3]
Daman and Diu193[3]
Goa183[3]
Languages
Urdu, Hindi, Balochi, Sindhi, Kannada, Gujarati, Marathi, Konkani
Religion
Predominantly: Islam (Sufi, Sunni); minority: Hinduism, Christianity (Catholic)
The Siddi (pronounced [sɪd̪d̪iː]), also known as Siddhi, Sheedi, or Habshi, are an ethnic group inhabiting India and Pakistan. Members are descended from the Bantu peoples of the African Great Lakes region. Some were merchants, sailors, indentured servants, slaves, and mercenaries.[4] The Siddi community is currently estimated at around 50,000–60,000 individuals, with Karnataka, Gujarat and Hyderabad in India and Makran and Karachi in Pakistan[5] as the main population centres.[6] Siddis are primarily Sufi Muslims, although some are Hindu and others belong to the Catholic Church.[7]
There are conflicting hypotheses on the origin of the name Siddi. One theory is that the word derives from sahibi, an Arabic term of respect in North Africa, similar to the word sahib in modern India and Pakistan.[8] A second theory is that the term Siddi is derived from the title borne by the captains of the Arab vessels that first brought Siddi settlers to India. These captains were known as Sayyid.[9]
Similarly, another term for Siddis, habshi, is held to be derived from the common name for the captains of the Abyssinian ships that also first delivered Siddi slaves to the subcontinent.[9] Siddis are also sometimes referred to as Afro-Indians.[10][11][12] Siddis were referred to as Zanji by Arabs; in China, various transcriptions of this Arabic word were used, including Xinji (辛吉) and Jinzhi (津芝).[13][14][15][16]
The first Siddis are thought to have arrived in India in 628 AD at the Bharuch port. Several others followed with the first Arab Islamic invasions of the subcontinent in 712 AD.[18] The latter group are believed to have been soldiers with Muhammad bin Qasim's Arab army, and were called Zanjis.
Later the Siddi population was added to via Bantu peoples from Southeast Africa that had been brought to the Indian subcontinent as slaves by the Portuguese.[4] While most of these migrants became Muslim and a small minority became Hindu[8]
Flag of the Siddis from Murud-Janjira, an important vassal of the Mughal Empire.
Some Siddis escaped slavery to establish communities in forested areas, and some even established the small Siddi principalities of Janjira State on Janjira Island and Jafarabad State in Kathiawar as early as the twelfth century. A former alternative name of Janjira was Habshan (i.e., land of the Habshis). In the Delhi Sultanate period prior to the rise of the Mughals in India, Jamal-ud-Din Yaqut was a prominent Siddi slave-turned-nobleman who was a close confidant of Razia Sultana (1205–1240 CE). Although this is disputed, he may also have been her lover.[19
Siddis of India
Sidis of Bombay
Harris (1971) provides an historical survey of the eastward dispersal of slaves from Southeast Africa to places like India.[20] Hamilton (1990) argues that Siddis in South India are a significant social group whose histories, experiences, cultures, and expressions are integral to the African Diaspora and thus, help better understand the dynamics of dispersed peoples. More recent focused scholarship argues that although Siddis are numerically a minority, their historic presence in India for over five hundred years, as well as their self-perception, and how the broader Indian society relates to them, make them a distinct Bantu/Indian.[21] Historically, Siddis have not existed only within binary relations to the nation state and imperial forces. They did not simply succumb to the ideologies and structures of imperial forces, nor did they simply rebel against imperial rule.[22] The Siddi are recognized as a scheduled tribe in 3 states and 1 union territory: Goa, Gujarat, Karnataka and Daman and Diu.[23]
Siddis of Gujarat
See also: Sachin State
Siddi Folk Dancers, at Devaliya Naka, Sasan Gir, Gujarat.
Supposedly presented as slaves by the Portuguese to the local Prince, Nawab of Junagadh, the Siddis also live around Gir Forest National Park and Wildlife sanctuary.[24] On the way to Deva-dungar is the quaint village of Sirvan, inhabited entirely by Siddis. They were brought 300 years ago from Portuguese colonial territories for the Nawab of Junagadh. Today, they follow very few of their original customs, with a few exceptions like the traditional Dhamal dance.[25]
Although Gujarati Siddis have adopted the language and many customs of their surrounding populations, some of their Bantu traditions have been preserved. These include the Goma music and dance form, which is sometimes called Dhamaal (Gujarati: ધમાલ, fun).[26] The term is believed to be derived from the Ngoma drumming and traditional dance forms of the Bantu people inhabiting Central, East and Southern Africa.[27] The Goma also has a spiritual significance and, at the climax of the dance, some dancers are believed to be vehicles for the presence of Siddi saints of the past.[28]
Goma music comes from the Kiswahili word "ngoma", which means a drum or drums. It also denotes any dancing occasion where traditional drums are principally used.
Siddis of Karnataka
Main article: Siddis of Karnataka
The Siddis of Karnataka (also spelled Siddhis) are an ethnic group of mainly Bantu descent that has made Karnataka their home for the last 400 years.[4] There is a 50,000-strong Siddhi population across India, of which more than a third live in Karnataka. In Karnataka, they are concentrated around Yellapur, Haliyal, Ankola, Joida, Mundgod and Sirsi taluks of Uttara Kannada and in Khanapur of Belgaum and Kalaghatagi of Dharwad district. Many members of the Siddis community of Karnataka had migrated to Pakistan after independence and have settled in Karachi, Sindh. It has been reported that these Siddis believe that Barack Obama shares their genepool and that they wanted to gift a bottle of honey to him on his visit to India in 2010.[29]
Siddis of Hyderabad
In the 18th century, a Siddi community was established in Hyderabad State by the Arab Siddi diaspora, who would frequently serve as cavalry guards of the Asif Jahi Nizam of Hyderabad's irregular army. The Asif Jahi Nizams patronised them with rewards and the traditional Marfa music gained popularity and would be performed during official celebrations and ceremonies.[30][31][32] The Siddis of Hyderabad have traditionally resided in the A.C. Guards (African Cavalry Guards) area near Masjid Rahmania, known locally as Siddi Risala.
Sheedis of Pakistan
In Pakistan, locals of Bantu descent are called "Sheedi". They live primarily along the Makran in Balochistan, and lower Sindh.[5] In the city of Karachi, the main Sheedi centre is the area of Lyari and other nearby coastal areas. Technically, the Sheedi are a brotherhood or a subdivision of the Siddi. The Sheedis are divided into four clans, or houses: Kharadar Makan, Hyderabad Makan, Lassi Makan and Belaro Makan.[33] The Sufi saint Pir Mangho is regarded by many as the patron saint of the Sheedis, and the annual Sheedi Mela festival, is the key event in the Sheedi community's cultural calendar.[33] Some glimpses of the rituals at Sidi/Sheedi Festival 2010 include visit to sacred alligators at Mangho pir, playing music and dance.[34] Clearly, the instrument, songs and dance appear to be derived from Africa.[35]
In Sindh, the Sheedis have traditionally intermarried only with people such as the Mallahs (fisherpeople), Khaskeli (laborers), Khatri (dyeing caste) and Kori (clothmakers).
Famous Sheedis include the historic Sindhi army leader Hoshu Sheedi[36] and Urdu poet Noon Meem Danish.[37][38] Sheedis are also well known for their excellence in sports, especially in football and boxing. Qasim Umer is one cricketer who played for Pakistan in 80s.The musical anthem of the ruling Pakistan Peoples Party, "Bija Teer", is a Balochi song in the musical style of the Sheedis with Black African style rhythm and drums.[39] Younis Jani is a popular Sheedi singer famous for singing an Urdu version of the reggaeton song "Papi chulo... (te traigo el mmmm...)."[40]
Siddis or Sheedis in lower Sindh
Sawan Qambrani, resident of village Syed Matto Shah, Tehsil Bulri Shah Karim, District Tando Muhammad Khan, Sindh
Sheedis are largely populated in different towns and villages in lower Sindh. They are very active in cultural activities and organise annual festivals, like, Habash Festival, with the support of several community organisations. In the local culture, when there is a dance it is not performed by some selected few and watched idly by others but it is participated by all the people present there, ending difference between the performers and the audience.[41]
Sheedis in Sindh also proudly call themselves the Qambranis, Urdu: قمبرانی ; Sindhi: قمبراڻي, in reverence to Qambar, the freed slave of Ali, the fourth Rashid Caliph.[4][42]
Genetics
Recent advances in genetic analyses have helped shed some light on the ethnogenesis of the Siddi. Genetic genealogy, although a novel tool that uses the genes of modern populations to trace their ethnic and geographic origins, has also helped clarify the possible background of the modern Siddi.
Y DNA
A Y-chromosome study by Shah et al. (2011) tested Siddi individuals in India for paternal lineages. The authors observed the E1b1a haplogroup (now called haplogroup E-V38), which is frequent among Bantu peoples, in about 42% and 34% of Siddis from Karnataka and Gujarat, respectively. Around 14% of Siddis from Karnataka and 35% of Siddis from Gujarat also belonged to the Sub-Saharan B-M60. The remaining Siddis had Indian associated or Near Eastern-linked clades, including haplogroups P, H, R1a-M17, J2 and L-M20.[43]
Thangaraj (2009) observed similar, mainly Bantu-linked paternal affinities amongst the Siddi.[44]
Qamar et al. (2002) analysed Makrani Siddis in Pakistan and found that they instead predominantly carried Indian-associated or Near Eastern-linked haplogroups. R1a1a-M17 (30.30%), J2 (18.18%) and R2 (18.18%) were their most common male lineages.[45] Only around 12% carried Africa-derived clades, which mainly consisted of the archaic haplogroup B-M60, of which they bore the highest frequency of any Pakistani population.[46] Underhill et al. (2009) likewise detected a relatively high frequency of R1a1a-M17 (25%) subclade among Makrani Siddis.[47]
mtDNA
According to an mtDNA study by Shah et al. (2011), the maternal ancestry of the Siddi consists of a mixture of Bantu-associated haplogroups and Indian-associated haplogroups, reflecting substantial female gene flow from neighbouring Indian populations. About 53% of the Siddis from Gujarat and 24% of the Siddis from Karnataka belonged to various Bantu-derived macro-haplogroup L subclades. The latter mainly consisted of L0 and L2a sublineages associated with Bantu women. The remainder possessed Indian-specific subclades of the Eurasian haplogroups M and N, which points to recent admixture with autochthonous Indian groups.[4]
Autosomal DNA
Narang et al. (2011) examined the autosomal DNA of Siddis in India. According to the researchers, about 58% of the Siddis' ancestry is derived from Bantu peoples. The remainder is associated with local Indo-European-speaking North and Northwest Indian populations, due to recent admixture events.[48]
Similarly, Shah et al. (2011) observed that Siddis in Gujarat derive 66.90%–70.50% of their ancestry from Bantu forebears, while the Siddis in Karnataka possess 64.80%–74.40% such Southeast African ancestry. The remaining autosomal DNA components in the studied Siddi were mainly associated with local South Asian populations. According to the authors, gene flow between the Siddis' Bantu ancestors and local Indian populations was also largely unidirectional. They estimate this admixture episode's time of occurrence at within the past 200 years or eight generations.[4]
However, Guha et al. (2012) observed few genetic differences between the Makrani of Pakistan and adjacent populations. According to the authors, the genome-wide ancestry of the Makrani was essentially the same as that of the neighboring Indo-European speaking Balochi and Dravidian-speaking Brahui.[49]
Famous Siddis or Sheedis
Nawab Ibrahim Mohammad Yakut Khan II of Sachin (1833-1873)
Jamal-ud-Din Yaqut, confidante of Razia Sultana
Yakut Khan, naval admiral
Hoshu Sheedi, Sindhi commander
Noon Meem Danish, Urdu poet
Nawabs of Janjira State
Nawabs of Sachin State
Juje Siddi, former Indian national football team and Salgaocar SC goalkeeper[50]
Abdul Rashid Qambrani, Pakistani boxer
Malik Ambar, regent of the Ahmadnagar kingdom
Abid Brohi Pakistani Balochi rapper
Films and books
From Africa...To Indian Subcontinent: Sidi Music in the Indian Ocean Diaspora (2003) by Amy Catlin-Jairazbhoy, in close collaboration with Nazir Ali Jairazbhoy and the Sidi community.
Mon petit diable (My Little Devil) (1999) was directed by Gopi Desai. Om Puri, Pooja Batra, Rushabh Patni, Satyajit Sharma.
Razia Sultan (1983), an Indian Urdu film directed by Kamal Amrohi, is based on the life of Razia Sultan (played by Hema Malini) (1205–1240), the only female Sultan of Delhi (1236–1240), and her speculated love affair with the Abyssinian slave Jamal-ud-Din Yakut (played by Dharmendra). He was referred to in the movie as a habshee.
A Certain Grace: The Sidi, Indians of African Descent by Ketaki Sheth, Photolink, 2013.[51]
Shaping Membership, Defining Nation: The Cultural Politics of African Indians in South Asia (2007) by Pashington Obeng.
from wikipedia
Kiamari Town (also spelt Keamari and Kemari) is the main coastal town of Karachi, located in the central and western parts of the city, including the Port of Karachi and an extensive coastline with sandy beaches, small islands and mangrove forests. It does not include the southern island of Manora which is under cantonment administration because of the naval base located there. The town forms a large triangle with highly defined boundaries - the RCD Highway and the Lyari River forming the northeastern border, the Hub River forming the northwestern border and the Arabian Sea forming the southern border. The population of Kiamari Town was estimated to be about 380,000 at the 1998 census, of which 99% are Muslim. There are several ethnic groups including Muhajirs, Punjabis, Sindhis, Kashmiris, Seraikis, Pakhtuns, Balochis, Memons, Bohras and Ismailis.
History:
The federal government introduced local government reforms in the year 2000, which eliminated the previous third tier of government (administrative divisions) and raised the fourth tier (districts) to become the new third tier. The effect in Karachi was the dissolution of the former Karachi Division and the merger of its five districts to form a new Karachi City-District with eighteen autonomous constituent towns including Kiamari Town.
Neighbourhoods of Kiamari Town:
Most of the Kiamari neighbourhoods are densely populated with two exceptions. Baba Bhit is composed of three small islands in Karachi harbour with about 5% of the town population. Further west, Gabo Pat is mostly rural with about 10% of the town population but half of the total town area.
Baba Bhit , Bhutta Village, Gabo Pat, Kiamari, Machar Colony, Maripur, SherShah, Sultanabad.