III) TO SEE THE "BELOVED" EVERYWHERE Ours is a divided world. Among the causes for such a division are personal likes and dislikes, individual greed, class interests, quest for power and vested interpretation and application of various creeds and religions. Though the last mentioned element was never meant for the ugly and it has been put to religions revealed to distinguish good men evil right from wrong, to bring about universal unity but double standards and dualism have placed the world and humanity in a balance of terrorism. The Sindh's Dervishes much earlier could foresee the fate of humanity infected by many faces of fanaticism and dualism. They therefore dedicated their lives to preach unity behind diversity Wahdaniat and Monism also explain same thing but God's curse be upon the fanatics who propagated the teachings from the pseudo-philosophy of Wehadat-e-Shuhud, which multiplied fanatism hatred and polar distance. Against such approach to religion shah Latif translates a verse from Qura'an in this way:

"Whatever the directions and dimensions, they all lead to one Omnipresent Deity."

The religious animosities apart, Shah Latif has contained the mankind against personal enmities, selfishness and self-adulation and adoration he says:

"Aim not your arrow at me, it will boomerang. For you and I are one and the same being."

Sindhis in general have always preferred the interests of Sindh over vested interests. The nationalists now days have dispatched their differences and are struggling against the akin bondage and domination. But unfortunately agents provocateurs and Fifth Colonialists under the garb of one or the other imported ideology try to subvert the struggle and bring about division and discord among Sindhis and as such help and support the usurpers to retain and sustain their vested interests. Mullah’s religion is mostly quarrelsome and creates confusion more than it clears. But Sindhi saints have digested and propagated the human message of Shaikh Saadi saint poet from Iran. He pleads in this way:

"Humanity is like the different parts of an organic body, For us origin is one and the same, One part in pain unnerves the rest, So is true of the human race. Shah Latif has echoed the same sentiments in the following words:
"The grains in plan is together in the corn -cob once were separated through thrashing, who knows when and where will they meet again."
IV) STRUCTURE FOR THE FREEDOM OF COUNTRY AND CONSCIOUSNESS Freedom for the country and conscience make cardinal principles of Sindhi character. Patriotism and nationalism are the two sides of the same coin. What I am trying to explain now is that despite many hurdles and handicaps, difficulties and drudgeries, Sindhis have never ceased to fight against the domination and demoralization. Freedom sans frees spirit. Free conscience is unthinkable and unattainable. To prove the point if proof will be needed we will have to review our past and present history. Sindhis have been alternatively enjoying the fruits of their superior civilization and freedom and undergoing the humiliations of defeat and subjugation. Why the fluctuations in their fate? Let us once again describe the three landmarks of civilization 1. DRAVADIAN PERIOD: This period, as already narrated ran into two thousand years. It was period of progress, prosperity and peace. With developed civic life their main occupations were trade and commerce and agriculture. But quite a big section of the population lived in jungles and a nomadic life. Their main occupation as cattle breeding and fishing. Unfortunately they lacked unity and cohesion which made easier for the foreign invaders to conquer them and make them slaves. Because of frequent foreign onslaught many of them migrated to South India. But their troubles remained unabated and some of them were killed by the Arians and rest passed their lives as slaves or outcaste. The people did not commit dual mistake of neither making necessary safeguard against natural calamities nor, did they establish any links with the village people. So when natural or human hit them, they could not withstand either and gradually wiped out of existence. 2. THE ARIAN PERIOD When the Dravadian were either expelled from their country or annihilated, the Arians accepted and incorporated many of the elements of culture and civilization of their predecessors. The third god of their 'Trinity was Shiva which they had borrowed from Dravadian. The main symbols of this god were as under: a) Bullock with oversize hump.
b) Sacrifices of animals and human beings at the altar of goddess of Durga.
e) Phallic worship of symbol of generation and power, in the rites and ceremonies of their primitive people.
d) Swastika, an additional arm of fighting. Shiva was depicted as God of war or destruction who would kill to the finish, with additional arms, wear skulls around his neck as garland and carry cobras and snakes with him to create terror. This creed created the practice of renunciation of the world to appease the god of destruction. These Arians, were not able to survive against the other groups of the same race from Iran, Sathians Parthian and Greeks mainly for this creed. Yet this phase of the civilization lasted for nearly two thousand years.

THE MIXED CIVILIZATION

After that came the period of mixed civilization. The civilization has continued for past one thousand five hundred years. It is the amalgam of Arabian, Pathans, Mughal and European cultures. At present a clash for supremacy between Arabian, Pathan and Mughal civilizations on one side and the indigenous Sindhi Arian civilization and culture on the other is taking place. This clash is based on the domination through political power, economic exploitation and difference in ideologies. Each one of them deserves no special treatment here because, political problem has been treated in the Second Chapter, and economic issues will be discussed in the Fourth. It will suffice to say here that during the past one thousand five hundred years, Sindhis have suffered because of these problems more than they can stomach. This does not mean that the continuous violence against their integrity and identity has plagued them into deep desperation and frustration. On the contrary, every adverse Situation has given rebirth to their awareness and consciousness to the crises. Following are some of the examples of such awareness:

I) Sindhis threw out the Arab domination and established their own government.
ii) Sindhis did not accept the domination of Pathans for long and got rid of them.
iii) Sindhis remained for some time under the Mughal domination but soon got freedom.
iv) British imperialism made Sindh as part of Bombay Presidency. But Sindhis got Sindh separated from Bombay.
v) Alter the Britons quit Sindh was placed under the domination of Muhajir-Punjabi neo-colonial domination, who in order to erase the name of Sindh, established one-unit and abolished the province of Sindh. But Sindh's unceasing struggle resulted in dismemberment of One-Unit and Sindh once again got its original Provincial Status.
vi) At present Sindh being only a Province of Pakistan has been denied its historical national existence and has been assigned the status of a minority. In Pakistan Sindh is being treated as a Mitch cow. But Sindh's new generation has become aware of the innumerable atrocities committed against them and ruthless exploitation of participants in the celebration, centenary of Jinnah or Iqbal. On the contrary, events or occasions like these remind it of injustice done to it and non-performance of the promise made to their elders. The new generation traces all shades and shapes of injustice done to Sind and its people during the past forty old years by the Punjab-Muhajir combine. In their view the main culprits of the crime; committed against Sindh are Iqbal, Jinnah and Liaquat. Unfortunately the man in the field or in the street, in the village or in the town, in the hamlet or in the house is either indifferent or ignorant of the dire consequences of such complacency and the very bleak future waiting in the womb of nature. That is why he is easily carried away by rousing emotion and false promises and pseudo-nationalism and follows the false prophets, which might expedite the doom. The strangers by the very fact that they are not ours are liable to commit treachery and double-cross us. But the same betrayal of our own people like Bhutto who act like snake in the grass is not only shocking and painful but doubtly disadvantageous. Mullahs, Pirs, Zamindars industrialists, capitalists and bureaucrats are a creed of criminals and form a decadent class which like an unburied corpse that suffocates the breath and irritates the nostrils. Situation is not only serious but also serene. The only silver lining in the dark could is the hope for the bright future in our youth and the new generation. They have a date with destiny and a rendezvous with future. The present is the emerging future. I can foresee with the conviction of surely that, earlier than expected, the fiction called Pakistan can hardly continue for long and Sindh shall regain its lost nationhood and Statehood.

Whatever the celebrations and ceremonies of the rulers of Pakistan, the frauds perpetuated in the name of unity, solidarity and stability of Pakistan, the people of Sindh in general and the youth in particular have a unanimous reply in the words of Shah Latif;

"On the tyrant the merriment give us anguish;
happiness has fled and enjoyments we know not;
For the infinite love esteem and respect,
The natives sacrifice self and the rest."
V THE PROTECTION AND PRESERVATION AND NATIONAL CHIVALRY AND GENERALITY TRADITION AND UP LIFTMENT. The fifth attribute of the national Sindh's character is to safeguard its traditions, give name and fame to their nation and country and to achieve these objectives. They will be prepared to sacrifice every thing if only guided properly. It is the right leadership, which brings about the desired results. Even the minority on the side of Truth is majority. Power and possessions do not detract them.

Shah Latif has put this approach to national life in the following verse:

"Temptations distract me not, for! am dying to meet my people,
I am sure some day they will come and there will be reunion."
 Again we quote Shah Latif who called the Motherland as Malir, we translate his verse;
"Face towards Malir, tears in the eyes,
Death shall not deter her,
She belongs to her people and cannot betray
Their trust in return for worldly pleasures,
The physical bondage cannot chain her spirit."
 Shah Latif is all praise for the sacrifices rendered in the cause of the country and the comrades. He says;

"None could have heard the name of Sohni, had she not bravely drowned herself in the river to meet her Mehar. Death is inevitable but by embracing it she immortalized herself"

These and other precedents infuse spirit of chivalry and gentility and keep Sindhis attached to the noble tradition to protect their dignity, self-respect and love for motherland whatever the cost.

At present the new imperialists in the name of Islam, Pakistan, power temptations attracted by threats and punitive and other repressive measures arc committing frauds by fake ideas and ideals and are trying their fraudulent methods and fear of punishment so as to confuse Sindhis and erase their valuable national traditions. But I am sure that the people of Sindh in general and the youth in particular will give no heed to such camouflages and follow the advice rendered by Shah Latif;

"How can I forget my people whose love is in grained in my heart.
I yearn to see my people and huts where I was born."
5. FINE ART Culture's fifth section is Fine Art. Its first part relates with thc purpose of life, psychology and religious beliefs and the second relates to literature and fine arts. Information about the first part is given in the second chapter of this book. The second section is treated below: a) LITERATURE. Every country's nationals have a common language to have connection to communicate with one another, express views and sentiments and establish a common denomination of relationship. Its origins are normally rudimentary. But as the people progress from nomadic life to civic and civilized life, they invent a particular script generally and accumulate its treasurers in writings. These treasurers Consist of immense material of legends, myths, proverbs, poetry, short stories, academic descriptions and historical events. This collection may be called the literature of that language. Literature is the storehouse of the language in that country which preserves its culture. Any aggregation of people cannot claim nationhood without its culture and language. Similarly language and culture get their strength and energy from Nation.

Every activity, significant or otherwise has a motivating force behind it. Even the universe was not created without a purpose. Says the Holy Quran "Is the creation of this world without any Scheme of things?"

The common use to which literature is put is either for its own sake or literature for progress and amelioration. Both branches are necessary to provide food for sentiments and principles. But it is necessary to determine which of the two uses be preferred. If we were to survey the field of literature, we come to only one conclusion that our classical poets and prose writers have focussed their total attention on the second branch. Someone had said:" It is always easier and more effective to narrate the distant and borrowed legends similes and stories and apply their morals by implication upon one 5 own people". So did our Stalwarts of classical literature like Shah Latif, Sachal Sarmast, Rohal Fakir, Shah Nasir, Bedil Fakir, Misri Shah, Sami and Dalpat. All of them conveyed their ideals of valor, supreme sacrifice, patriotism, nationalism, traditionalism overcoming odds, simplicity and unity of human race through the immortal legends of Sohni, Sassi, Lela, Chanesar, Marvi, Jam Tamachi and others. No classical poet could ignore this aspect of literature.

But unfortunately, with progress of time, because of the corrupt influence of the feudal system.... writers’ pernicious influence Urdu and Persian poetry, many poets and writers started indulging in mental luxury and were fascinated in the dark and snake like long hair, rosy cheeks, like curls and curves, women and wine and the rose and offered their soul and body for the sake of the beloved. On the other hand the prose written prepared literature with fairy tales, non-existent myths and acted as courtiers of the kings and wrote to please their ears. The influence of western countries, their tyrannical domination and exploitation have induced a section of youngsters to divert their writings towards nationalism, social progress ethical improvement and love for freedom and modern progressive thinking and attract the people's attention towards creating awakening for the emancipation of the country. It seems that in the beginning the conservative and fanatic people and reactionaries trained their guns against these newcomers in the field of literature.

But nothing can stop the forward march and as such the reactionaries and the conservatives gradually lost their influence and hold. Today Pir Husamuddin, Mohammed Ibrahim Joyo, Moulai Chhedai. Najam Abbassi, Niaz Humayuni. Ibrahim Munshi and many other patriotic poets and literary men have not been given their due place but I think that the day is not far off when their voices will be heard every where and reactionaries and mercenaries will be heard no more. But it is not so easy as it appears to be. All Teachers, Professors, Students, Literary Men, Writers and enlightened people will have to try jointly to improve the state of affairs in our literary field. Our intellectuals in comparison to Urdu writers are not given as many facilities and encouragement. This thing must also be borne in mind that the reactionary and retrogressive interpretation of Islam and the neo-imperialist or communist-oriented people, preaching and propagating Sindhi nationalism must be understood in its correct perspective. There could be snakes in the grass. The real Sindhi nationalist must be aware of such planted persons and imported ideologies.

b) FINE ARTS In the category of Fine Arts the following can be counted:
  In Fine Arts Sindhis have their heritage but that is not enough. We have to in' prove and add to our art progressively. I will try to treat each element mentioned above. 1. MUSIC In Sindh music followed the pattern of and a few new "Ragnies like Kohiari, Rano, Sindhi Bhervi were invented and added. But this progress was obstructed and restricted by the reactionary Mullah and Professional Pir and they dubbed music against Islam and asked their followers in particulars and the public in general to boycott all such ceremonies and occasions where music is played. Our people ought to know melody of the Eastern and the harmony of the Western music and try to make a symphonious blend of both and thus enrich our music. There was a time when some Zamindars and Pirs used to patronize the musicians. But the number is fast dwindling. It is necessary that in order to improve and enrich out music we should open schools for coaching and training in music and prompt philanthropists for running these institutions. It is necessary that the persons with a talent for music should be given scholarships to go to Europe, U.S.A., and USSR, INDIA for getting training and education in this subject. In their return they should be employed in schools and colleges. The students with a bent of mind for music be encouraged by the institutions to work in this direction. It should not be left to the sweet-will of certain Individuals to deal with the matter. On the occasion of fairs of saints anniversaries and on the occasion of literary meetings, schools and colleges functions and at the ceremonies of marriage and joyous occasions, such musicians should be patronized. It is time that we should publish books and take this subject matter as a science. 2. MUSICAL INSTRUMENTS. Since thousands of years Sindhis have their few musical instruments. From the excavation of Moen-Jo-Daro several such instruments have been found. At present in Sindh we have got Yaktaro, Charo, Nar, Been, Borindo, Chang, Ghund, Naghara, Duhul, Dholak, Khartaloon, Tambooro, Ghinghroo, Dambooro, Surando and other instruments of music. In recent years the following new additions of musical instruments have been added one clarinet, alghozo, harmonium, banjo, tablo etc. It is necessary that Sindhis should increase their instruments by adding new ones from other countries like Bharat, Persia, Arabia, Spain, Egypt, Italy and some other countries. The broadcasting stations, cinemas, film studios and some experts and teachers are doing a little bit in this direction. But as in schools and colleges after studying students get degrees or diplomas in the same manner also institutions be opened for music and instruments and dance. Sometime back stage dramas used to be one of the extra-curricular activities in the educational institutions. In big towns there were Theatres and in villages tableaus were conducted to narrate the stories, songs were sung in which Ginghroo and special dresses were used. The comedians also used to perform for the entertainment of audience. But now an account of religious fanaticism and indifference and deliberate neglect, Sindh is losing this art. Before it is too late, it is necessary that some concrete steps are taken to rejuvenate this art. One of the significant causes for its disappearance and commercialization by money-crazy vested interests are going to prove to be fatal for this art and whatever little is left of this art. This craze is going to consume it completely. It is therefore timed that the dramas with special themes be staged with a specific purpose to give vigor and vitality to National spirit and cohesion. This art if put to proper use can bring about better and quicker results for overall social reforms. It is time that Teachers and Social Reformers gave their attention to this subject, failing which this art is doomed for ever and can be exploited for minting money, propagating reactionaries or personal projection. 4. DANCE Ancient religious, mystics and saints gave dance an important place in their teachings. They used to say that life itself is a great dance, the better it is performed the more will be its pleasure. Curse be upon religious fanatics who opposed this art tooth and nail and our professional dancing girls who have degraded the status of dance, and perverted it into moral, mental and material corruption. Previously at the time of fairs and Eid holidays, there used to be dances at certain shrines. There used to be rhythmic dance given a special name of Dhamal. All these were different kinds of dance but are gradually disappearing. From Moen-Jo-Daro one Statue of a girl wearing bangles in one of the arms and in a dancing position has been found. This proves that the art of dancing was in vogue even five thousand years ago. The Bharati Kathakali and Manipuri dances had possible their origin in Sindh. At present in western countries there are several kinds of dances of which many have been copied from Africans and American and Red-Indians. Dance generates ecstasy and exhilarates all living beings. Mahatma Shiv's one Statue has been shown which is called dance of death. In Sindh on the occasion of Qalandar Lal Shahbaz, the Fakirs dance and dance till they are completely exhausted. A slogan like Rhythm scuds all dancers, men and women into a state of frenzy and unmindful of their surroundings. On the occasion of fair, Sufis with Ghinghroo tied around their ankles whirl and wind, sing and dance for hours together. Mystics have given an important place to dance. In the western countries this art has considerably progressed. Here also restriction ourselves to the limits of eastern standards and old traditions, this art can be developed as in Bharat and Europe. 5 GOOD DRESS. Nature (GOD) is beautiful and loves beauty. One of the differences between animals and human beings is that the animals need no clothes and human being wear them. Every country and nation has its own dress, which is based on past traditions, climate and other customs. As society goes on progressing dress is also undergoing change. As for the dress there are two kinds of tendencies among people. One section started wearing flowing robes thus emphasizing their pretences to piety and status. Good women would cover themselves from top to bottom to save themselves from dirty looks. Others made it as display of their beauty, exhibitionism and as an approach to attract attention of on-lookers. Yet there were few who would dress in a tempting and seductive fashion. The last paved the way for nudity. Some people go to the extent of saying that the best dress is no dress. They used dress to impress their piety and others that included Fakirs, Dancers, Athletes etc., preferred to put on light Of scanty dresses either to show the contours and curves or strong and healthy limbs of their bodies. In Sindh during the millennium, people of various races, tribes and religions introduced various kinds of dresses. Some of such dresses are loin-cloth of many sizes and names, shirts of different sizes small and big, underwear, big turbans, caps, shoes and chappals (sandal), named after the shape were in use. In ladies dress big shalwars Paras, (Gorgeous one piece wear from waist wears), cholas, gaj kanjriu, chadroon and gandyun, (all upper wears) sari that covered from shoulders to feet and shoes etc. were prevalent. Among the women the kind of ornaments were innumerable. Sindh used to have the following ornaments from its immemorial past. Duhri, Kathmala, Mar, Mass (all were worn around the neck), Panra, Mundiyoon for ears and fingers, Kangan Banhyoun (for wrist and arms) were some of the ornaments worn. One Statue of a dancing girl from the ruins of Moen-Jo-Daro, has bangles worn on one arm. She has also many rings on her leg and ears. Now-days new styles of ornaments are introduced from various countries and thereafter along with dress, ornaments are also constantly changing. Means available and tastes of individuals mostly adopt the changes. Drapers and designers are busy to invent new shapes and shades of dresses and ornaments to keep in conformity with swiftly changing fashions and many people seem to be in a mad rush to catch up with everything new. The result of this unnecessary and enormous expenditure has created an unmanageable imbalance in the budget of lots of homes. On the other side big traditional trousers and turbans and old type of foot-ware are continuing unchanged.

Our society has been a perennial prey of polarization. On one side are persons who are rotting in wealth and live in luxury, wear costly clothes and enjoy all comforts of life. On the other side are the multitude who live even below poverty level, half-fed and under-nourished, half-clothed and bare-footed, unemployed or underemployed. This paradox has created class consciousness and conflicts. Socialists put the blame on baneful effects of the unbridled capitalism. They, therefore, advocate redistribution of national wealth on a vertical basis i.e. from rich to the poor. But present may not hold for long. Unless the present chaotic economic conditions are drastically changed in favor of the common man, any spark may start conflagration and just the whole social fabric. The present should be taken as an emerging future. The thunder is down under. Man has been in search of a Utopia. Who knows the search may become a reality.

Soviet Russia and China under communism have made bold attempts to alleviate the miseries of the poor but have not been able to achieve their objective to raise the standards of living nor improve subsequently the quality of life. The reasons may be like the lack of advanced technical know-how an scientific application, difference in fertility and productivity of land, difference is qualities and capacities of individuals etc. In fact these countries have only replaced traditional classes with new classes of bureaucrats and party officials and workers on one side and the rest on the other.

The believers preach the people to swap their good deeds for eternal peace and happiness and for the life beyond death irrespective of the vagrancies of life here and the atheists want to cash their efforts here and now. But unfortunately in spite of the expulsion of competing ideologies, communism has failed to deliver the goods in proportion to the sacrifices and services rendered by the people of Soviet Russia and China.

The followers of Islam boasted that they would bring about economic political moral and intellectual equality and inaugurate a world of unity, peace and progress. But in spite of claims, they not only did not bring about this golden age but invaded the civilized countries, looting and killing many persons, and made actions on the basis of conducting crusades and holy wars (Jehad). So is the philosophy of communism. Basing their actions on the theory of "end justifies the means", the communists use all means of repression at their disposal and advocate bloody revolution. They preach class-hatred, indoctrinate and brain wash people and convert them to their line of thinking and action even if use of force be necessary. Both doctrines, Islam and Communism, inspite of their tall claims, have failed to eliminate poverty, inequities and inequalities, which brings us back to our theme of observing the golden mean to avoid extremes in our dress, living standards, necessities, comforts, luxuries and rationalize our code of conduct and mode of living.
 

The Persian Philosopher Shaikh Saadi, has stated the best method for food he says,
"One should eat to live and not live to eat."

Man since the ages long ago had been sustaining himself and surviving whatever the conditions, helpful or hostile, the conditions changed and became less cruel, he felt relief and tried to control them for better. This is probably how he started his slow but gradual march for a free and full life. Along with the other progress, he made progress in his dietary habits. To his primitive food he added meat, fish, milk, butter even fruits. Afterwards mankind on the basis of religious ideologies was divided into two broad groups. One group became meat and beef eater and the other vegetarian.

In habitants of Sindh seem to have belonged to the former group at the time of Moen-Jo-Daro civilization. But after the invasion of Arians and their violent beliefs, they became mostly vegetarians. After the invention of fire, they learnt the art of cooking food. In its course of history Sindh has seen many vicissitudes. The Indus has changed its course from time to time thus creating deserts and deltas and making fertile and flourishing area. The monsoon season has changed and less rainfall change forest areas. Foreign invasion made city life less safe and people shifted to rural areas. The changed living conditions were probably responsible for change in dietary habits and people had simple food like Rice, Gowar, Bajra, Wheat, Milk, Curd, Butter, Fish and Meat. But with passage of time when the dynastic rules were established and city life started to grow once again, change in eatables must also have taken place. But that change or more nutritious food remained the privilege of the upper class few. The common man had to remain contended with his simple food. The ruling and the upper classes, because of their influence, had opportunities for more qualitative food. Before partition of the sub-Continent, Sindh was not over-populated and it could easily sustain its people and there emerged a middle class that could also afford better food. But the village life remained the same.

Though the food tastes have changed to some extent, yet by and large people still prefer their own way of cooking and preparation. No doubt it is delicious but is not without certain unhealthy effects. They are:

a) It is excessively spicy, greasy and is over-cooked which upsets stomach. It cannot be stored for longer duration.
b) Every house prepares food separately, resulting in much wastage. If in future, some common place is utilized for preparing food, there will be saving in food and time and preparation on scientific methods will be more beneficial.
c) If food is prepared in central places, under the advice of doctors and health visitors there is possibility that the food will be easily digested and health giving It will be more cheap. Most of the stomach, which occur from such food will be reduced and women-folk who give more time to cooking will be free to work with men for common purposes.
  7. INDUSTRY During the days of Moen-Jo-Daro, as it is found from the excavation, Sindh had industrially progressed. In construction of Buildings, in baking of bricks, ii' preparation of various kinds of utensils and painting, making of stamps with pictures carved and knitting, weaving and stitching, preparation of ornaments and use of various kinds of jewelry, boat and ship building were in common use. Big and small metal tools were also in existence. Bullock-carts for carrying foods from one place to another, were common. We seem to be living in that age as yet. We have not moved fast enough. We have to catch up with the world around us. To achieve that objective, not only have we to give up our proverbial lethargy, wipe out the errors of the past but also accelerate our pace and the recovery. If we fail to accelerate the necessity and immediacy the present hibernation may drag us to doom. We must not make good the loss but b~ self-sufficient in all aspects of industrial output. We must decide whether we have to be wise or otherwise. 8. ARCHITECTURE OR ART OF CONSTRUCTION Sindh in the days of Moen-Jo-Daro had excelled in the art of construction every other country in the contemporary world After that Jukar-jo-Daro, Chaniho-jo-Daro, Kaho-Jo-Daro, and Buddha's Stupas constructed there had no parallels,. Rani kot can be counted as one of the world's outstanding monuments. In the recent past Mirza Issa's tomb Jam Nizamuddin's tomb, Kalhora's period, tombs and mosques, Jamia Masjid Thatta, Mirza Abdul Baqi's tomb near Sukkur, Khudabad tomb near Hala can be cited as Sindh's constructive monuments. In addition Sukkur, Guddu, Kotri Barrages are good engineering works. But how unfortunate for Sindh, that it has not been able to free itself from the shackles of the alien rulers, first the British imperialism and now the post-partition racist rulers-the Punjabis. The new exploiters are draining Sindh’s resources and it is being denied its rights. But once this fake and false label of freedom pasted on its face and fate is removed and it becomes really free and master of its own abundant resources, its urban and rural areas will present an ideal picture of paradise. 9. GAMES Sports and games have been in the course of history a healthy pastime everywhere. So is true of Sindh. Malakhro a typical Sindhi wrestling style is one of the most popular games. Among other sports and games Kabadi, Bilharo, Gili Dakar, Akh Boot (Hide and Seek) are common. With the changing cultural patterns, changes in sports and games are also taking place. New games like Cricket, Hockey, Football, Volley Ball, Table Tennis and other games and sports have been added to the indigenous ones. 10. PAINTING AND STATUE MAKING From the excavation of Moen-Jo-Daro, the stamps and Statues and utensils with paintings have been found. They remind us the grand and good old days. Later additions of mosques, tombs, forts etc. are an adequate proof of high standard of architecture and construction. Should we become free again this art is bound to progress by leaps and bounds.
  Since long, Sindhis as social beings have been living together mutually and cordially. Constant contracts have carved out several kinds of social customs. The main ones are: a) Typical ceremonial rituals at the time of wedding, new-born, circumcision etc., and rites for the dead ones.
b) Tribal gatherings and religious fairs.
c) Purely individual way of greetings, exchange of pleasantries and formalities.
d) Various items of entertainment for people at the time of annual fairs and main events. Let us make it clear that ,all those who permanently reside here, whoever they be, are Sindhi Nation's part. And on their part all of them have to adopt Sindh's way of living in dress, food, social customs, and language and social relationship and merge them selves into the national mainstream. In Sindh several tribes, languages, customs and religious beliefs had already their Sindh aroma and fragrance. I know that the recent influx of refugees who migrated to Sindh as a result of the partition, claim different culture, language, customs and mode of living. The mere vocal of these refugees have some form the provinces, places and vicinity of the centers of political power of the past dynasties and periods. And as such received more patronage and became prosperous and educated. Since the inception of the country these refugees have been having a disproportionate of share and say in the affairs of the country which has infused an inflated egoism and superiority complex. They look down upon their hosts, Sindhis and consider letters culture, language, literature etc., as inferior to theirs and are nursing an ill-will and illusion to overrun, override and overpower the same with their roaming culture and fugitive language. I wish earlier they understood the consequence and, curses of such nuisance and mischief, the better for them. Don't they know that in a civil discard both parties bleed? We are a nation of generous, liberal and hospitable values for uncomfortable times in the past for thousand years and thousands of people and they have responded with gratitude and weaved themselves in the Sindhi social fabric and nationhood beyond separate recognition. So do we expect from this latest addition to our population. We are inimical to none. We hate no language or literature, custom or tradition. But at the same time rightly insist upon the superiority of the Soil over all other loyalties. For this noble purpose we pursue the parties involved with patience and love. Let them use their mother tongue in their homes and families like their predecessors Baluch, Gujrati, Kathiawari, Marwari etc. But in Sindh, Sindhi alone shall be supreme. That is the only natural corollary of tile sincerity to the soil. If any one is laboring under any misgivings, he will surely be disillusioned and must come to grief. Through its history of thousands of years, Sindh has been subjected to repeated onslaughts but it has not only thwarted them and survived but has progressed to become one of the richest and most modern languages of the world. Languages can germinate and grow on a Soil fertile for them. Motherland and mother tongue go together. A rootless language and a roaming culture imposed and patronized by the rulers of the day meet the same fate as that of Latin, Hebrew and Sanskrit in the past. All those who have permanently settled in Sindh and have no other home to accept the realities stated above because Sindh shall, under no circumstances or conditions abandon the following bogies or make compromise or give concession. i) No amount of threats, fear or temptation will deter us from claiming separate and independent nationhood for Sindh.
ii) We do not believe in the existence of Pakistan, Pakistan Nation and Muslim Nation. We consider continuation of Pakistan as a black warrant for Sindhis. It is therefore our fervent desire and duty to see its early end.
iii) We intend to establish Secular State in Sindh and avarice to Islamic Shariat, Nizam-e-Mustafa, and Islamic Rule. Communist way of life or Capitalist sys[em of life.
iv) We love humanity and unity of religions of the world is a part of our belief. We have our own culture and international mission of love and peace. Any body who does not believe it is a foe. We as believers in Sindhi Nationalism expect and require everyone living here to join us in the national ceremonies and communications, celebrations and sorrows, successes and sufferings, weals and woes. Pakistan is of no national importance. A. MARRIAGE AND DEATH CEREMONY’S Dravadian and Arians are the original natives of this land. Dravadian were a branch of people and believed in Indo-Gamous families marriage in the family with cousins was allowed. The followers of Moses from whom it came down to Arabs and in Sindh, since the immigration of Muslims, the same custom continues to prevail adopted this custom. But the Arians (Vedic Dharam, Hindu Dharam, Buddhism and Jainism) were exogamous i.e. they used to marry outside the family. Scientific religions Jews, Christianity and Islam are prevalent in many parts of the world and Vedic Dharam, Buddhs, Hindus, Jams are mostly localized in eastern part of the world. In places. where both types prevailed, the marriage system also the two Ind-gamous customs. Sindh had both systems because it consisted of population of both following.

When Muslims came here as conquerors, they did not allow marriage with the followers of Vedic religions except the Christians and Jews. But even these two the system worked one way i.e. girls professing Christianity and Jewish religion were taken in marriage but Muslim girls were not allowed to marry non-Muslims except in case of the conversion of the litter to Islam. But during the rule of Mughals, several Muslims married Hindu girls without conversion and in rare cases Muslims were so vehemently opposed that even among the Muslims marriages were restricted to very near relatives, castes and tribes. Marriage outside these drawn lines was looked down upon. This ugly side of the custom resulted in a large number of life long unwed men and women. Added to these man-made dividing lines were family funds, quarrels over property and superiority complexes as other obstructions. The Hindu Caste system and religious arrogance of Muslims played a vital role in introducing these divisions and subdivisions.

Change of circumstances and times are not now becoming important factors for removal of these restrictions. Mass education, loosening of the grip of orthodox religion, weakening of prejudices and more frequent and free inter community relations are likely to remove many barriers and Sindhis might once again establish old customs. Pregnant as the freedom movement was with communal and religious prejudices it distanced the two inseparable communities, the Muslims and the Hindus, from each other. Both the post partition common sufferings and sorrows, adversities and constant coarsens and cruelties have cohered them once again. Partition displaced masses of men and many of them came to Sindh. Since they were imported from their homes and hearths, they nursed and nurtured vengeful weeds and poisonous plants in their psyche. Religious bigotry and claim for cultural domination pampering double riveted their arrogance. This attitude of the immigrants has created animosity and enmity. Unless they get rid of these unhealthy and unwholesome influences, they and we will suffer incessantly. The salvation of Sindh lies in following the teachings of Mystics, Secularism, Socialism and Nationalism, earlier the better.

The fanatic has always tried to sanctify every custom that has been frequently or constantly use in Arab Land and label other customs as against the spirit of Islam. Our self-appointed fanatic has persuaded even pressurized the people to give up their old customs. in fact religion has nothing to do with them and have been in usage by the nation as a whole throughout the ages. They are harmless national events only. One may ask that if the continuation of recent Arab customs of running between Safa and Marwa, circling round the Ka’aba, dressing in Ahram two piece unstitched apparel and sacrificing animals and not un-Islamic, then why discontinue the age old customs in Sindh. Arabs in fact were poor badouin nomads, and of culture and civilization, customs and traditions, they hardly knew any thing because these are the essential ingredients of settled civic affluent life.

As regards the rituals for the dead, they have been narrated in the previous chapter. Different countries and nations have different beliefs about Spirits and Souls. In the same manner the procedure for disposal of dead bodies is also different. Among them three kinds are worth-mention

i) In Semitic and Dravadian nation dead bodies were buried. In them there was the belief that on the Day of Judgment, the dead will rise from their graves and after accountability of their deeds, they will be entitled to heaven or hell. That concept was prevalent in Egypt, from where it reached Sumair and Babylon. Egyptians used to embalm the dead bodies with wax, spices etc. and preserve them as mummies.
ii) The Zorastarians used to dig deep wells and used to tie the dead bodies with iron bars. The birds ate the flesh of dead bodies and bones fell in the wells.
iii) The Arians used to burn the dead bodies which custom was adopted by Hindus, Buddhs and Jams. In Moen-Jo-Daro the dead bodies, half burnt bodies have been found. The Europeans of late have started burning the dead bodies. The remains are put in some bottles and buried in wells or underground. But Hindus and Muslims have continued their respective customs of burning and burying. Both Hindus and Muslims serve free food to those who come to console the heirs and relatives after the third day of the death of that person. Seventh, eleventh, twenty first days are fixed for food distribution. The idea behind the gesture of charity is to salve the soul of the dead. Though there is a common belief that after death the spirits of bodies return to Trinity, yet many go to the soulless samadhis and graves and recite from the scripture for the salvation of the departed souls.

RELIGIOUS AND NATIONAL FESTIVALS

 In Sindh both kinds of festivals are held as the national festivals. The British rulers introduced their own annual days. After the establishment of Pakistan the anniversaries functions of Jinnah Iqbal and Liaquat, Independence and Pakistan days are held. Separation of Sindh from Bombay, dismemberment of one-unit, anniversaries of patriots like Shaikh Abdul Majid Sindhi, Comrade Hyder Bux Jatoi and others are not celebrated on official level. The annual fair festivals of Qalandar Lal Shahbaz, Shah Latif and other Saints are celebrated only on local level. As such Sindh's national days are discriminated. On the other side Eid-ul-Fitr, Shab-e-Barat and Ashura are declared holidays and holy days. Hindu and Christian religious festivals like Dasahro, Divali, Janam Asthami, Guru Nanik day, Easter and Christmas are also declared as sectional holidays only.

The Government of Pakistan has recognized the Communist Countries like U.S.S.R., China and others but has banned Communist party and other parties that believe in Secularism. Simultaneously literature about these ideologies is readily available for sale. On one hand it portrays Pakistan as the fortress of Islam and the other literature on atheism and anti-Islam sells and circulates in abundance openly. Would one call this contradiction or hypocrisy on the part of the Successive Governments ? What is on the anvil and under hammer is only the literature on Sindh and Sindhi Nationalism. Not only such books are proscribed but the authors are also haunted as if they are heretics and renegades. We don't preach violence nor encourage use of force but reserve the right to preach and propagate the truth about Sindhi Nation's existence of about five thousand years. Speaking and writing about our separate independent nation is our fundamental right. For expressing my opinions about Sindhu Desh, I was imprisoned and detained for full twenty six years sans-trial, sans self defense and sans any formal charge and scores of supporters were also jailed. Circumstances as they have been made for us, we are fully justified in calling the successive rulers as neo-colonist and racists who have reduced us to the status of subjection. Such a malevolent behavior of the rulers has pushed us to the precipice, and created a positive reaction against what the rulers pretend to stand for. Their misdeeds misinterpretation and misconceptions are too numerous to count which have made Pakistan a place of ugly facts, a den of criminals and rapacious racists.

To escape from the atrocities of the respective rule of the Czar in Russia, the people of that country chose and embraced Communism purely an Atheist and Nationalist ideology. No wonder if the people of Sindh also look for outlets to unchain themselves. When that happens, no amount of fake ideologies, theocratic external and religious cants can stop them before achieving their objective. The rigors and repression of the racist rulers will not deter them.

The main ingredients of Sindhi Culture are

a) Love
b) Non-Violence
c) Co-Existence
d) Non-Partisanship
e) Right of Nation's self determination.
a) LOVE In Sindhi Culture love has been given preference to every thing else. Sindhis consider world's present difficulties due to the following reasons: 1) Suspicions and fears about each other.
2) hatred and division.
3) To have domination over others through violence and brute force.
4) The existence of poverty and un-employment. We consider that love is the best remedy for removal of above mentioned difficulties. Our poets and saints have praised the concept of love saying that:
The secret of love cannot be known by the blind."
(Shah Latif)
"Islam is nothing but love of humanity, welcome thee, the religion of love."
(Misri Shah) No body can find out the remedy for the difficulties of world except through the spirit of love. (Bedil) The unity of mankind hinges on love for, one another. Unity leads humanity to peace. Peace paves the way for progress and prosperity. In our culture, creating hatred in the country and nation amounts to the biggest sin and crime, which applies to Communism, that recommends class hatred and bloody revolution. b) NON-VIOLENCE Sindhi culture basically believes in the non-violence. We dislike bloodshed, whatever its nature and name, and whatever its source and sanction, whether religious or temporal. We know that many brutalities and barbarities have been inflicted on human race from time to tulle in the name of so-called great causes.

Shah Latif has very faithfully echoed Sindhi concept of non-violence in this verse:

"Whatever wrong they do to you, don't retaliate.
"My eyes have done me a great favor, they see friend even in the foe."
"Enemy dug a ditch in the path of the beloved. In that ditch he fell and was buried underneath."

In this Sindhi Dervishes are the followers of Krishin Buddha and Christ, Sindhi Dervishes fought against the unbridled lust and insatiable wants for power and wordily goods. They loved the Creator and the creatures and taught these glorious and noble lessons. They condemned violence as an animal instinct and successes achieved through violent means as not only temporary but deceptive as well. Service to humanity was the noblest in man and the greatest act of worship. Doctrines propagating, conquest of lands and conquering of free nations, domination of people by force and imposing servitude are perversions of religious faiths and revealed writs.

C) CO-EXISTENCE

Live and let live. Co-existence and tolerance. These are the principles that Sindhi culture preaches. Sindhi Dervishes have always insisted on social instinct and gregarious nature of man. Says Shah Latif:

"Learn lesson from birds, who go in groups and don't part company.
Learn you men from birds, the lesson of co-existence."

Co-existence can be achieved through tolerance only. Now a days the ruling class people follow the teachings of Prophets of doom and warmongers who eulogize violence and force. Predaceous animals like tigers, birds of prey like eagle blood thirsty swords and daggers are proudly projected as national symbols. All such symbols arouse instincts and awaken the brute in man. These people for limited purpose and personal or group power plunge humanity into catastrophe and calamity, destruction and delirium. Shah Latif for such people has something to say

"Might can never be right, and pride must goeth before a fall."

World has witnessed the rise and fall of the fascists and autocrats like Hitler, Mussolini, Stalin, Tojo, Salazar, Franco and many more in the recent past. Everyone of then has ended ignominiously. So shall every dictator in future. History has put them in the dock and convicted them as foes of humanity.

D) NON-PARTISANSHIP One will have to be careful to fully understand the implications of such concept. Non-Partisanship does not mean indifference to and aloofness from distinguishing right from wrong, truth from falsehood etc. One cannot remain non-partisan in the following matters for that will not be non-partisanship but criminal neglect. i) In the conflict between justice and injustice; Injustice anywhere is a threat to justice everywhere.

ii) Between war and peace, violence and non-violence repression and freedom.

iii) Between good and evil, right and wrong.

iv) Between liberty of individuals and independence of nation on one side and denial of these through force or fraud.

v) Between love and hatred.

 In all such situations non-alignment is a sin as well as crime. Support of whatever is universally good and opposition to what is eternally evil is both a right and a duty.

We may remain non-partisan in the following circumstances:

a) When the parties to the conflict arc fighting for personal prestige, group interests or unjust domination.

b) When the self-appointed and unaccredited agents of God claim superiority of their sect or faith and try to impose the same with force and as such sow the seeds of hatred, sectionalism and sectarianism to divide people.

c) When present preachers of the doctrines of Fascism, communism and Imperialism propagating the supremacy of their theories create war neurosis.
 

E) RIGHT OF SELF-DETERMINATION. Right of self-determination is a self-evident truth. So indivisible and fundamental, it is to human nature and life that it needs no individual or organizational certification or appended corallerics or conditions. But unfortunately, the imperialist powers in particular have not abandoned their mentality of superiority. South Africa and Zionist Israel are two glaring examples of the many. National majorities in many countries refuse to give their just rights to their national minorities. The ruling majority in Pakistan suffers from duality. On one hand it insists on the rights of Kashmiri people for self-determination and on the other hand devices it per force to the peoples of Sindh, Baluchistan and Pakhtun Khah. Right of self-determination apart, even the fundamental human rights of free press, free conscience, freedom of speech and association etc., are also denied in many countries though they make an integral part of the Charter of the United Nations. Politics is inhibited. In Pakistan seeking political solutions by political means is equated with anti-State and anti-Islam activities and branded as high treason. This supposition has plunged the countries into many difficulties. Of them four are more rampant than the rest. They are mutual suspicion and doubts dangers and fears, hatred and divisions and poverty and destitution. An elaboration of these is essential.
  In the present world mankind is suffering from the malady of mutual suspicions. From this, neither individuals, nor nations are free. Everyone is suspecting motive of the other. The real cause of this fact is selfishness and self-deception. Every individual or nation does not think in the common interest of human-beings. Most of them are busy for their individual, class or national interests and most people think that they are right and others are wrong. They look only to one side of the picture. Therefore the suspicions arise. One group believes in the theory of Materialism, and blindly follow it. Second group in the name of religion blindly follows the theocratic writs. The people are confused through various religious theoretical, racial, color conflicts and selfishness. In spite of knowledge acquired through modern education, they have not freed themselves from the conflict. Mahatma Mahavir about 2500 years ago gave an allegorical similes which Shah Latif put in the following words:
The blind cannot describe the elephant."

Sindhi culture has been able to grasp the philosophy of (Monism) Vehdaniat, and therefore believes in oneness of creation. Says Shah Latif:

"The Creator and (he creation, the painter and the Canvass are one, He and Me, Life and Death are reunion of the same."
 "A place may have many entrances and exists, yet the same love scene-painter is perceived from all."
 The theory of Relativity of Professor Einstein could be a scientific explanation of the above contention. Co-existence of the present period is also based on that principal. Sindhi culture gives the teachings of tolerance, and trust in each other. It therefore, while believing on the unity behind diversity of all religions and their noble purposes, accepts apparent differences and tolerates them all. Sindhi culture does not encourage conflicts on the basis of belief and disbelief. Atheism has been in vogue since times immemorial and seems to be natural phenomenon. The existence of it cannot be denied. Religions pursued by precepts and do not pressurize. That is the essence of tolerance.

At present in the name of religion contempt and hatred have been taken as religion. Sindh's toleration and co-existence principles and messages are discarded. The ruling class may succeed in their policy temporarily. But ultimately their policy will not enhance the understanding between the people. But increase the suspicion more and more.

II) FEAR FROM EACH OTHER If you consider the conditions minutely, then the fears, which at present are threatening the individuals, nations and world are product of suspicion. Some persons, nations or parties have forsaken the basic unity of mankind and on account the collective interests. Let us try to know some of the fundamental factors a) On account of selfishness people begin suspecting each other.
b) They have not taken sufficient care to create understanding.
c) Divisions on the basis of inferiority on superiority complex. d) National, religious, economical and racial prejudices.

Pakistan's ruling class has created vested interests, therefore they see within Pakistan and outside it, only enemies created the following methods:

a) They have discarded the belief in democracy and established dictatorship instead.
b) They have put restrictions on the basic principles of human rights.
c) They have passed the black laws and ordinances and restricted the human rights.
d) They have tried to enact such constitutions where in the smaller nations existence has been denied, and the Government has become the main instrument in the hands of Punjabi majority for the vested interests of Punjab.
e) They have increased the expenditure on Army, which is dominated by Punjabis and at the cost of other smaller nationalities which arc kept in slavery. In view of the dangers prevailing in the countries of world, America and other capitalist countries are afraid of communist countries in the same manner are afraid of capitalist countries and smaller nations are afraid of bigger nations. But our Saints had seen beyond the darkness, some ray of light. Sachal Fakir expresses his hope and optimism in these words:
"These eyes are a wonderful thing,
They see sun shining behind the dark cloud."

To remove the dangers of suspicions and fears our culture has preached the following remedies:

i) While having belief in the principle of non-violence try to remove the suspicions, dangers and differences on the basis of dialogue and principle of give and take. The United Nations has also accepted this principle which is given the name of co-existence.

ii) In spite of the differences between religious outlook, political and economic differences, people can still live together without war and the basic principles for that one should give up selfishness and greed, exploitation and usurpation.
 

III) DISCARD AND DISUNITY I have narrated above that when human beings forget the basic unity behind them and entangle themselves in the web of selfishness, they start exploiting and tyrannizing each other and creating discard and disunity which becomes the cause of turmoil and hatred in the society.

The capitalist and imperialist countries not only look to the communist countries and people with hatred, but consider the persons having different views as the agents of foreigners and enemies of countries the communist countries create hatred in the name of class struggle. Pakistan is not free from the poison of both influences. The chief cause of this is wrong interpretation of Islam and theory of separate and chosen Muslim nation and refusal to accept the separate existence of smaller nations. Now the ruling class has coined new words against the nationalist. They call them communalists and agents of enemies, provocateurs, creators of disturbances, materialists etc. The situation has reached the stage that certain persons have started calling themselves the only custodians of Pakistan, Islam and Muslim nation and put ban on the free expression, speech and writing. Competing ideas are forbidden and dissent is outlawed. Talking about the rights of smaller nationalities of Sindhis, Balochies and Pashtoons amounts to inviting wrath and rigors of the powers that be.

IV) POVERTY AND BACKWARDNESS The cause of Sindh's poverty and backwardness is the present Punjabi imperialism in the name of Pakistan. how much has Sindh suffered will be narrated in fourth Chapter.

It is matter of satisfaction that a large number of intelligentsia understands the mischief of wrong interpretation of the separate nationhood of Muslims, Pakistan and Muslim country and has started looking to it from proper perspective.

I have the frequent opportunity to talk to all kinds and classes of our people, particularly the educated youth and intellectuals. All of them have ceased to believe in the fascist interpretation of Islam. They don't believe in the so-called custodians of the faith. They are fed up with the perversions of interpretations that garb the Punjabi vested interests with Islam, country and nation.

Following are the arguments given by these young people and the intellectuals:

Their belief in God is that of Rabul Allamin (God of Universe) and Prophet Muhammad (Peace be upon him) as Rahhamtul Almin (Blessing for the Universe) and the God and Prophet of Punjabi imperialism is exploitation. Only Jews called Jehovah has their own exclusive God.

Sindhis conception of Islam is a belief in the unity of Mankind and homogenous prosperity, peace and progress of mankind.

The concocted interpretation of Islam is creating enmity and hatred among the people of our country. Aggrandizement and usurpation, monopoly and domination of Punjabi vested interests are negations of the spirit of independence.

The unchangeable majority, the monopoly in the armed forces, greed for power and profit and insatiable burden on the national resources and exchequer coupled with religious haughtiness and arrogance have blinded the Punjabis to the robust reality and practical utility of smaller nations in a multi national country. Little do they realize that the unmitigated and arbitrary authority is creating convulsions of intense and immense magnitude. It is opening flood gates for alien ideologies and a bait for rupture. lam afraid that any small spark may gut the whole edifice and all will only wrong their hands and do nothing. The rulers ought to realize that today is the emerging tomorrow.

Our reading of history tells us that all prophet redeems, reformers and great men of all times and places have taught the lessons of love for human race. We do believe in their teachings and try to follow them. But the perverts, deranged and mamiacs propagate aggression, conquest and domination. They take a hedonistic pleasure in hatred for humanity.

lam of the opinion, that Sindhi Culture's basic principles of love, co-existence, non-violence and equality economic and political will triumph. When once we are free from the subjection and servitude of Punjabis, we will be able to universalize civility, civism and culture.

I have a feeling as strong as faith that Sindhis have a mission to accomplish. Once they decided to wake up, rise and walk again, a bright future is gestating in the womb of nature for them. No doubt the Punjabis by their military might are ruling Sindh. But there are no eternal masters and eternal slaves. The day is not far off when Sindh will free itself from the present clutches as it has done in the past. In the words of Comrade Hyder Bux Jatoi a great patriot:

"Many Alexander’s and Daras came and ruled for sometime, But all perished as all enemies of Sindh have. Long live Sindh and its sons. Sindh is immortal for Sindhis shall defend it till eternity."

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