Culture is a bottomless well of expression, emotions and actions. What the light and heat are to life, so is culture to inner and outer development of the personality of the individuals and nation. Humanity as a whole is indivisible. But it is separate from particular to general for identity; tribe, nationality and nation-wise. So is relatively true of Culture, though in its culmination it has to be a unified whole. Till that perfect evolution of human nature is reached, nations and countries will continue to cling to their individually accumulated cultural wealth and treasure because the same have been nursed and nourished through centuries of particular experience and peculiar knowledge. Social influences and racial prejudices, instinct of survival and the perils of perishability, But hope is a good breakfast. So let us hope that with scientific knowledge and technology developing by leaps and bounds, swift and safe communications making more frequent and intimate social interaction possible, there might emerge a synthesis of many cultures which can rightly be called a cosmopolitan Culture that cannot be contained by respective national flags and frontiers whether that is only a wishful thinking of a visionary or a reality of tomorrow, time alone can tell. I wish and pray that the terror of total annihilation sets the minds of men, particularly the mighty men and media, thinking to avert a situation where 'he-monkey and she-monkey' will have to start again.

But till that unities are achieved, I shall return to my basic theme of Sindhi Culture and treat it at some length. Following are the basic and essential ingredients of Sindhi Culture, the process of thousand years, a particular culture is created, which takes a particular form, which becomes the national heritage of nation; which they consider their valuable asset and try to preserve and improve. In the future, when various nations will come near to each other then there is possibility of formation of uniformity in culture of human beings, which will be the combination of best ingredients of various cultures. A culture includes four ingredients:
 

 i. Theoretical ideals and Religious precepts.
ii. Customs and Traditions.
iii. National Character.
iv. Fine Arts and Literature.
v. The Sindh's history can be traced from archaeological findings, which consists of 5000 years' period.
vi Language and Literature.
vii. Code of Life.

i: Civilization:

It has been established that the human being's primitive age was savage. Later, the man entered into pastoral age and took to cattle grazing but remained Nomad. After remaining long time in that age they settled down near the rivers, where they constructed small huts, cultivated crops and progressed t~ citizenship and civilization. So this is how they started civilization. How these people originally started is not yet known, but the antiquities, which have been found out from archaeological findings, Sindh's last 5000 years indicate that some of them inhabited on the bank of the Indus river and formed settlements and villages. They also formulated alphabet and started reading and writing. They learned the art of statue-making, different kinds of dresses, ornaments, cattle breeding and agriculture. They continued their forward march for town planning and they learned to construct the town with planning and starting trade and commerce. They entered into barter system, and exchanged goods with there, the then known outside wold. As presumed, the trade was done through two routes (i) by rivers and sea on boats and ships, which they constructed themselves and through that route they traded with Persia, Mesopotamia, Syria and Egypt on one side and on the other side with Burma and Bengal. Several things that have been found out they could have imported only through ~a from those countries, (ii) The second route of their trade was through land, by way of horses, donkeys, camels, bullock-carts only. From the archaeological findings it has been found out that certain things which original in Samarkand, Bukhara, Afghanistan and Central India and found in the antiquities of Sindh, could have come only by the surface route. In those days, Elaine, Babylon, Summair, Egypt were among the civilized countries. From the excavation of those countries certain things belonging to Sindh, including the coins and other materials of Sindh, have been turned out there, and certain things of these countries have been found out from the archaeological excavations in Sindh. So, it is evident that in those days there must have been communications with those countries.

The world famous historian, Arnold Tynbee is of the opinion that like trees, animals and men grow and glow and reach their end so in the same manner nations and civilizations also get their lease of life. They also pass their time and ultimately decline and decay and die. In Sindh, its first civilization existed about 5500 years back. It is presumed that this civilization belonged to Dravadian people, whose story I have narrated in previous chapters. This civilization continued for two thousand years after that, about two thousand years back, the Aryan people came from central Asia and occupied the country. They were not so civilized nor h their citizenship like that of the Dravadian, but they were powerful militant and newcomers. Therefore they conquered the cities of lakhs people and occupied their places and started their own citizenship and civilization. It has been found out that their script, religious belief, and customs were different from their predecessors. But they accepted certain things from the previous people. Their civilization and citizenship continued for two thousand years. Out of that sewerage emerged a mixed civilization which bears the imprints of Persian, Greek, Arab, Pathan and British influences. Therefore we enumerate and divide different civilizations of Sindh in three phases:

1. Dravadian civilization 2000 years.
2. Aryan civilization two thousand years and
3. Mixed civilization for 1500 yeas.

1. DRAVADIAN CIVILIZATION PERIOD:

The history of Dravadian and their religious beliefs has already narrated in previous chapters, but here I will narrate their social information. It seems the main occupation of their life depended irrigation, cattle-breeding, trade, fishing and small industries. They cultivated different crops among them Wheat, Jowar, Paddy and Oil seeds to be the main products. They know the cultivation of cotton, which can be ascertained from their carvings and clothes. It is possible that their dresses had been made from animal wool too, but crop cultivation has proved the fact that in those days the Babylon rulers sent for the cottonseeds and introduced that crop in Mesopotamia. The coins and stamps found out from the excavations, bear yet another proof. They used to wear different dresses as are evident from the dress of the Statue of the dancing girls. Such dresses can easily be compared to the dresses of the modern times. From those pictures, it has been discovered that the method of their hair dressing and as also the several kinds of ornaments, in which metals like gold, silver, precious stones, diamonds and other materials were used, which were not produced in their country but were imported form Burma, Bengal, Central India, Persia, Afghanistan and North China through their trade connections. The historians therefore have opined that unless in those days they had some trade connections with the above said countries the modem manners and the articles discovered could not have been found here. From the excavations of Moen-Jo-Daro, it has been found that they used to construct grain godowns (stocking) and barns which were either utilized for storage of grains for trade purposes or they were used as Government godowns, which were used for storage of grains to be used in lean years of famine. Those storehouses were constructed with such materials that their remnants can be found even after the passage of 5000 years. In those days bullock-carts were used for the purpose of taking materials from one place to another. Some toys made of baked earth have been found out that resemble the bullock-carts used in the modern age. Several kinds of house-hold utensils were prepared from the baked earth for storage of grains and to be used as water Jars, water glasses, mugs, plates and flower vases. Material for the burning of saints or religious rituals was also made. The printed Kashi (glazed tiles) utensils with flower paintings were also prepared to contain some eatables. The picture of several animals, birds, flowers and trees were printed on bigger jars and vast pots. Some of the articles found out from tile excavations are statues of males and females, garlands of precious stones and caps and turbans (head gears). All these articles are either of baked earth or some of the metals. Several statues of animals made out of these materials have also been found. Chicken, monkeys, dogs, crocodiles, tortoise and various kinds of pictures also add to the gallery of the findings of Moen-Jo-Daro. Several statues of men have been found Out in which some had beard, some were shaved and some had their hair cut and some statues had ornated dresses. Women had different kinds of their haircut and hair-dresses. Some articles bear the pictures of animals with one horn, which appears to be eating from some jar. Some form of alphabet has also been written on the stamps found. The alphabet or dialect has not yet been deciphered. On these stamps sheep, buffaloes, bullocks with raised hump, lions, ibex, elephants hippopotamus and monkeys were carved in a good style. The instruments of music, coins and mutton masalas, grinding utensils, rings and pins to be used for hair dressing and mirrors, copper arm rings, sewing needles, fishing materials, garlands made of copper and other metals, axes, precious stones for garlands and ear and finger rings add to the treasurer of the findings of that age. These are the things, which provide the information about the life style of those people their villages, towns, agriculture and trade were the main factor and cause of their prosperity. These things point out their social life. The buildings of Moen-Jo-Daro were mostly made of baked bricks, where they had wells and bath-rooms and out-lets and drains in the streets for the sewerage water. Town had an elaborate drainage system. From the information acquired of that age, it appears that the society was divided into several groups:

1. Those persons living in thick forests, mountains and planes depended mostly upon their cattle. Meat and milk were supplied to dwellers of those are as and certain other things were purchased from the town for their social needs. The people who lived in the forest, had to protect themselves from elephants, monkeys, wolves, bears, horses, hippopotamus etc. either by taming them or fighting against them. Because of the heavy monsoon rains, thick forests grew; which provided wood for baking bricks and plenty of water for agricultural lands. The Dravadian, who were driven out by Aryans, Goons and Bheels migrated to Maharashtra side. From Sindh, several things have been found which originally were the products of Central Asia, Central India, Maharashtra, Rajistan, Persia and Afghanistan, which provides trade links with these countries. Some ancient remnants of Dravadian dwellings have been found in Baluchistan and some parts of Sindh. Brauhi language contains several words of Dravadian language. These persons who remained in forests and planes had little contact with towns and Cities and mostly remained in scattered huts and passed nomadic life. Waderas, Mukhies, Sardars and Ratibals (the notables) were their leaders and they passed the tribal life. Even up to this day several persons pass nomadic life which they have inherited from their ancestors. That life was in contrast to city life. Those tribes used to fight among themselves on petty issues and mutual fear was the dominant factor, and because of which they used to worship animals, trees, jins, dewas and dead spirits to evade calamities. The traces of their customs continue upto this time in the far-off places. The practice of hoisting of flags on various trees and pleasing the spirits driving away the evils spirits through music and various other methods continues even upto this day.
2. Second category of persons used to stay near lakes, rivers and sea. Fishing was their main occupation and source of livelihood. Various kinds of nets and other methods of fish catching were used. Some used to remain in small boats and some on the banks of sea, lakes and rivers in scattered huts. They used to migrate from place to place in search of their livelihood. Present Hyderabad Sindh was in those days nearer to sea. Sea used to be right upto Thar, where present sand dunes show the signs of recession of sea.
3. Third kind of people used to remain on the banks of river and seashore. Many of them had their small boats and ships through which they carried on trade with other countries. Some historians say that before Christ these people used to go through Persian Gulf, Arabian sea and went right upto Egypt through Red Sea. Sonic of the old words are used for boats just like Lagu, Makri and Khuha etc. That Systems continued for about 2000 years.

After the Dravadian, Aryan people came from North-West and occupied Sindh. They looted cities and occupied various towns. They were militant, nomad aggressive and physically strong. They had their own traditions and folklore. They were part of great Aryan people some of whom went to Europe, some to Persia and some came to Sindh from where they migrated to India. Mostly they drove out Dravadian from the planes of Sindh and Punjab and continued to stay in mountains, seashore, desert and forests only. Most of them passed their life like untouchables and slaves and these people called the old people un-Aryans, yet several adopted characteristics Irony them. It is beyond our scope to narrate as to what the Aryan 5 took from Dravadian from their religious beliefs and words of language etc. That question requires the great investigation and research. Therefore it cannot form the part of the scope of our narration. Though it is common, that the old things merge themselves into new forms, yet what is certain is that the Aryans and the Darvadians belong to separate races and different languages. Darvadians language had some similarity with other languages. But Aryans had separate race and language. Their folklore, religious beliefs were separate. Vedas, Puranas and Samaritis were the inventions of Aryans. They have left their folklore of militancy, battles and various wars with the opponents and left tales and history in their books. Originally their language was Prakirt and subsequently it progressed to Sanskrit. They invented separate script and left their history of wars in the form of Ramaa’in, Maha Bharat etc. They left their influences and language in Sindh and India. The linguistics have named their language as Indo-European language. In the South India, Malayalm, Telegue and Tamil languages are remnants of Dravadian. The Brauhi language also contains several Dravadian words.

Aryans left their folklore, which we call the second age of civilization of Sindhu Desh. Aryans immigrated in Sindhu Desh about 2000 years BC. Their civilization dominated Sindh for nearly 2500 years when Aryan's second wave came to Sindh about 600 BC. Those were Persian and left their traces. After that the third branch of Aryans came from Greece about 300 BC. Those also left traces. As both of them belong to Aryan branches, their civilizations can be counted among the Aryan civilizations. Aryans during their age of civilization left several new words and in its original form, it was called Sindhi Prakirt. In the same manner Punjabi, Hindi, Bengali, Marahati, Gujrati languages form the part of great Aryan Indo-European languages. Aryans started Panchaits and Monarchies and separate religious beliefs. Most of them were based on the basis of Vedas. But according to the circumstances and necessity of life they were given different names. First it was the religion of Brahmins but afterwards it was called Vedic and Hindu Dharam. Afterwards the several reformers that came started to reform Veda's religion and inaugurated different religions for instance Buddhism, Jainism, Zoroastrianism, Greek and Persian religions also came from the same source. Aryan like the beginning adopted on the basis of Darvadians, many old believes. Afterwards on the basis of Egypt, Summair, Babylon, Greek, and Fragia they started believing in three gods. Trinity, though the names and attributes of gods were different. Afterwards Persians progressed and produced the theory of two gods, Aharman and Aharmazd. Afterwards in India and Sindhu Desh, the theory of one God was produced which was called Vehdaniat (Monis,). They also believed in the theory of many spirits or Atmas. They did not believe in the theory according to which the spirits from where they used to come in life and after passing their life they used to meet at a place where on the basis of their good deeds or bad deeds they used to go to heaven or hell and where they had to pass their eternal life. But the theory of Aryan religion was different. According to them the spirits first came into matter and afterwards in trees and then animals and from animals they progressed according to experience and deeds to higher life and ultimately reached the status of Nirvanpudd, which according to the interpretation of Vehdaniat meant that the part was to be merged in the whole. As the theory from many gods gradually evolved to unity of God, they evolved the theory to reach Brahma, which means "Rooh-kul". Brahma is the name of God. They did not believe indifferent spirits and bodies but they considered them the attributes of God. When they reached the ultimate Brahma, they refused to believe in any other existence excepting God. According to interpretation of Sankara, Vehdaniat was non-existence of Duality. As this question has been sufficiently discussed in second chapter, I do not think it necessary to deal with this subject further. These Brahma basis of religion gave different interpretations. But passing their present life they gave the code of Maunoo Sumarti, which took different lines from the code of Messes. Aryans in the beg inning used to eat every thing but afterwards they discarded eating the flesh or animist things. They started eating grains and vegetables. On the other side for Dravadian they described different codes of eating. Among the Aryans they based their family life on exogamous basis. It means out of tribe or family but Dravadian started their family life on Endo-gamous basis, that means within the family but they prohibited mirages to mother, son, sister, brother, father, daughter, sister of father etc. On the side of Aryans the marriage within the same families was forbidden. Aryans afterwards divided the society in four groups or jattis.

III. THIRD AGE OF CIVILIZATION OF SINDHIS:
This period can be counted from fifth century AD upto this time. In which the Persians, Arabs, Pathans, Moguls, Europeans, especially Britons and present Muhajirs and Punjabi domination can be counted. This period has remained for 1500 years. According to the law of evolution and fall of various civilizations Dravadian and Aryan civilization had reached the downfall on account of various invasions, domination and influences of outsiders. Sindhi culture has lost its original separate existence, specialty and identity. Now it has mixture of various cultures. At present, Sindhi civilization is facing the onslaught of foreign influences. There is a war going on between original and new influences. In the majority of Sindhis its original civilization is under threat of losing its hold. The common man is becoming indifferent and self-effacing qualities of national feelings, valiant and noble past traditions, laudable sacrifices and self-assertion are loosening their hold. We have reached the stage where either we have to become strong and change the circumstances in our favor or give up the traditions and influences of the past. If you study the history of past 1500 years you will find that how the Iranians came, dominated and exploited the Sindhis and Sindhis slowly lost the power of defending themselves. But their language, religious beliefs and civilization, in spite of outside influences remained intact. Afterwards Arabs conquered the country and brought changes which l have narrated in the previous chapter. At present there is no Arab rule but the previous Arabian influence has created inferiority complex. The lacs of Sindhi people still consider themselves belonging to Arabian origin and take pride in it. Instead of calling themselves the descendants of Aryans, they proudly consider themselves to be descendants of nomad Arabs. They say the prayers in Arabic language of which they do not understand any thing. Despite Shah Latif, Sachal Sarmast and Sami's best teachings they continue to stick to Arabic language. And lacs of Sindhi people every year after spending crores of rupees go to Saudi Arabia for their salvation through Hajj and visiting many places for their salvation. That thing is remnant of Arabian imperialism, which they invented to divert their attention towards Arabian things instead of Sindhi traditions. At present Sindhis have adopted the script of Persio-Arabic language. Many of them have forgotten their saint’s traditions that advocated love, non-violence and belief in the theory of unity behind diversity. They follow the Arabic prejudices and violence and Arab Laws as if these things were real Islam. There are several persons in Sindh who believe, if they die in the Arabian country they will directly go to heaven, though they know that the dead bodies are thrown away in caves. They consider the water of Arab Wells purer than the water of Indus river and they consider the dust of Arabia pure and place it before their head while praying. Though Sindhis have driven-away Arabs from Sindh but their influence has not yet vanished. After the fall of Arab imperialism, invasions from Afghanistan started immediately. Mahmood Ghazanvi's attack can be considered the first attack from the West during the rule of Sammas followed by the invasions from Delhi. During the days of Allaudin, Sindhis got setback and after the Arghuns and Turkhans conquered Sindh. During that period the Persian Language became the State language. People used to wear big shalwars, coats, turbans and several persons traced their pedigree to the Pathan descendants. Several persons started to please the outside Moghul power, took part in the martyrdom of Shah Inayat Sufi. His so-called sin was that he supported the old religion's toleration and believed in Tusawuf (Mysticism). The several Waderas supported Mughal Governor against him. Mughal period continued in Sind for 200 years. During that period the Persian became the official language. And on account of that Sarhandi Pir's fanatics and religious bigotry became prelude. Moulvi Hashim Thatvi wrote a religious mandate, which can be read in my book named "Pegham-e-Latif". During the days of Mughal period what had happened in Sindh can be read from the book "Mazhar-e-Shahjahani" edited by Pir Husamuddin Rashdi and also from the book of "Tareekhe-Masoomi" written by Syed Masoom Shah Masoomi. After that Nadir Shah and Madad Khan Pathan invaded Sindh and did great harm to the settled life of Sindhis during the days of Kalhoras and Mirs, Sindhi again in spite of outside invasion started towards reconstruction and improvement. Soon after that the British occupied Sindh and on account of their administrative convenience they attached Sindh to Bombay Presidency, as a division under a Commissioner.

As a matter of policy, all colonial and imperialist powers, for good or bad, adopt certain measures. The British imperialism in India was no exception. The Britons recruited in their service the selfish and the spineless and the conscienceless natives to enrich their power, lengthen their rule and consolidate their interests. Chosen persons from upper class always of servile nature were given big Jagirs and land holdings to enlist and ensure their support to suppress the people. They introduced an institution of irresponsible, autocratic and passable bureaucracy to impose subjection and servitude upon the people and strengthen their grip and bondage over the country. They encouraged communalism and antagonism between Hindus and Muslims. They subtly emphasized religious differences and successfully divided the Indians and ruled them. They controlled all foreign trade and local wholesale commerce. All superior services and lucrative jobs were reserved for them. These officials created a class of middlemen who fleeced the agricultural growers as well as retail shopkeepers by charging high commission rates. As a result of these malpractices a class of moneylenders, who were mostly Hindus, sprang up. These moneylenders charged exorbitant rates of interest and as a security mortgaged their lands and other property, The defaulters were made victims of this avaricious transaction and had to surrender their lands. As a consequence the lending class rounded about thirty lakhs of agricultural lands and other property. City and town life improved in quality a little, but the overwhelming majority of population that lived in villages was ignored and neglected. The henchmen particularly Jagirdars and Sardars were given arms licenses, official patronage and titles, darbar chairs and honorary magisterial powers, all status symbols. All these despicable deeds were meant to depress and demoralize the people and further strengthen the exploitation and thus a rich class was created. Before the advent of the British, the Hindu merchant class had not even one percent agricultural lands but on account of this policy, at the end of British period, the Hindu banyas had acquired 30 lakhs acres of land in Sind. Entire trade and commerce in villages came into their hands and they started small-scale industries also. Their population was hardly 25%. But they captured 80% Government services. Educational Institutions were mostly in the towns and majority of Hindus and some Muslims resided in towns, on account of which the Hindus acquired more education. On account of corruption, money lending and services this class became rich. In contrast the villagers suffered in poverty. The town people thus acquired the financial and economic resources. Villagers in Sindh became landless harries (peasants), cattle owners, fishermen and laborers. Education and the partial prosperity generated interest in civil and political rights among the Hindus. In order to divert the attention of these people from this demand the Britons started supporting Muslim educated people against the Hindus thereby implicitly sponsoring sectarian and class struggle. People from both sides began to fight for their share in services, trade and power. They sponsored conflict between Muslims and Hindus, who became ranged against British Government and the educated and politically awakened Indians demanded their rights from the Britons. On the international scene, other imperialist and colonial powers were lured by domination over other people and their lands and appropriation of their resources In this war of supremacy India and other colonized Countries supported Britons with resources, money and manpower and armed forces. In the Second World War the Britons and their allies succeeded. But the people who had supported and helped sustain British Raj in the World War, they could not get any reward for their services with the result that in those countries especially in India the movement of freedom gained more momentum and strength. In order to contain such movement, they started many maneuvers. Amongst them one measure was that in India, on the basis of one nation, quasi-democratic government policy was adopted, envisaging a sort of limited self-rule in India. They initiated the formation of Indian National Congress. As the majority of population in India was Hindu, it was therefore presumed that the government power would be transferred to local people, The logic of such a transfer would naturally be that the power would fall in the hands of Hindus. To dilute the monopoly of power the Britons encouraged their loyalists among the Muslims to drum up the emotions and apprehensions against Hindu domination after independence. Muslims were given to understand that safeguards of their interests lay in the formation of their own political communal organization. As such the Organization with the name of Muslim League was formed. And among others, Syed Ahmed Khan, Dr. Iqbal and Mr. Jinnah in succession demanded separate rights and rule for Muslims. These two organizations namely the Indian National Congress and the Muslim League were responsible in the main to beat up communal feelings to the highest pitch and put Hindus and Muslims in the two hostile and irreversible positions and camps, which ultimately brought about the partition of the sub-continent into Pakistan and Bharat. If one were to analyze the positions taken by Congress and League and the thesis that Hindus and Muslims were two separate nations, it would he hard to accept their conclusion.

The whole Sub-Continent of India consisted of congress of races and people who spoke different languages, adopted different cultures, had specific geographical territories and boundaries, special historical traditions and different nationalities. Religion alone did not make nationality. Both parties on account of their vested interests adopted and used religions as basis of nationalities beneficial to them. But there were some broad-minded politicians like Raj Gopal Acharia, Moulana Obedullah Sindhi, Shaikh Abdul Majid Sindhi and myself who considered Indian Sub-Continent consisting of various nationalities on the basis of separate territories, languages, cultures, past traditions, political and economic interests and that is why they advocated the idea of Confederation of India, but such genuine voices were arbitrarily partitioned. The pseudo-independence brought about many miseries. But the Sindhis have contained to endure endless sufferings. The resolution passed in Lahore in 1940 promised in unequivocal terms the independent and sovereign states. But the post independence period has not only failed but has falsified the hopes 0 f liberty, equality, fraternity an d prosperity and has deliberately insisted upon religious conformity as a political tactics to deprive the people in general and Sindhis in particular of their nationhood, language and even ethos. Except Israel, no country is based on the religion. Like Israel, Pakistan had existence prior to its emergence on 14-8-1947. The new country was separated into two parts, the East and West. The new country adopted a language in flight and in search of a refuge as the only national language and Sindh has one of the world's most developed language. The state power was put in the hands of Punjabis and Muhajirs, who came from India. From this new formation the Bengalis and Sindhis suffered the most. On account of democratic basis the power was to be handed over to Bengalis, but instead it was handed over to Muhajirs and Punjabis. Millions of people migrated from India according to preplanning to fill the void left by Hindus and occupy the places of powers, eminence and importance coupled with grabbing property, urban and rural, under the patronage of new state headed by Liaquat Ali, himself an immigrant from U.P. As a blue print in advance of the independence, the Punjabis took the lion's share in the usurpation and domination. Newly formed Government made its inauspicious augury by branding any criticism, dissenting voice or meet opposition as the very act of reason against state and Islam and were labeled as provincialists. Foreign agents and proponents of fissiparous tendencies and were hunted by fanatics and favorites alike. The nationalists of Bengal and Sindh, who had different views whom the rulers were punished and imprisoned. After long suffering and humiliations the Bengalis decided to free themselves from the clutches of Punjabis and Muhajirs. But Sindh still continues to remain enslaved in the name of Islam, Muslim nation and Pakistan. Sindhis have suffered a lot. The story of their sufferings has been narrated in the first Chapter. Therefore, it is not necessary to repeat it.

Now let us narrate some good points of the British period. It will be wrong not to narrate them:

1. They, for their administrative convenience, attached Sindh with Bombay Presidency. Their convenience apart, this measure increased the grievance of Sindhis and multiplied their problems. Sindhis started a movement to raise their voice against the continuous merger of their land. The British government responded positively and rectified their mistake and separated Sindh and gave it the Provincial status.
2. They systematized Sindhi script and language and
3. They recognized the status of Sindhi being the official and Court language, right upto the Chief Court and made it compulsory for every foreign official, who was appointed in Sindh services, to learn Sindhi language within six months time, failing which their promotions were stopped or even faced removal from government service.
4. They constructed the railway lines, introduced air services and made the communications very comfortable and safe.
5. They started Primary Schools, high Schools and Colleges in the whole country
6. They established peace, rule of law and left the traditions of modern democratic government and gave the country new laws and codes.
7. They constructed canals, barrages and made facilities for irrigation.
8. They introduced the country to the western civilization, science and thinking.

At present the upper class of Sindh i.e. Pirs, Zamindars, Mullahs, Bureaucracy and majority of politicians are serving as agents of imperialists like Punjabi and Muhajirs to the detriment of Sindhi culture and civilization, language and literature, identity and tradition and causing incalculable harm to the eternal principles of peace and love. Imposition of alien language, culture, music, civilization queer interpretations of religion by mercenaries are the lethal weapons that are being used against our existence as a nation. The Government machinery, newspapers radio, books and television and other mass media means are in addition. Schools, Colleges, Roads, Cities, Ports, Libraries are named after the enemies of Sindh. Our common people and middle class are being compelled by the vicious circumstances to live a life of subjection and servitude. Nationalism is considered as sin. Enmity against Sindh is rewarded with prosperity and prestige.

In the every establishment of Pakistan, Sindh's sufferings are too numerous to count. Its very fundamentals are at stake. It is therefore necessary that the harm to the heritage of Sindh be narrated in detail:

I) THE SEPARATE NATION-HOOD OF SINDH:
Sindh since last 5000 years has remained a separate country with typical characteristics of its own. Many tributaries of Dravadian and Aryan culture and civilization have strengthened its language, literature, culture and civilization, its folklore and music, history and heroes.

During last 1500 years sinister attempts have been made to change the old culture and construct the new framework. But inspite of change of circumstances, we Sindhis have tried our level best, to protect our country, nation, language culture, national character and past traditions. But after the establishment of Pakistan we are seeing the sign of decay and decomposition of our heritage. The first assault is made on the separate existence of our country. Before the Britishers invaded and conquered Sindh, it had its own separate independent sovereign State. At present our separate existence and independence is being denied, in the name of Pakistan.

2) SINDHI LANGUAGE
Present Sindhi Language seems to be Prakirt of Indo-Aryan language, in which much words and phrases from Dravadian, Persian, Arabic, and Mangol languages have been added and adopted. This language's present script is Indo-Arabic script. It is a fact that Aryans came from the north-west in this country. Their language was called Indo-Aryan language. At present the Sub-Continent of India is divided in the two main languages. One part of it speaks Dravadian language like Telegue, Malayalm, Tamil etc. that are spoken in Southern India. The second part speaks Indo-Aryan language like Bengali, Gujrati, Marhati, Hindi, Punjabi, Kashmiri languages.

Aryans came and settled on the banks of Indus river. While they stayed there, the original words of Indus valley languages, Sindhi and Kashmiri, can be found because of the similarity of words. These Aryans with Indus valley's original language went to East of India to Magad and Bihar, they developed San skirt language. So Sindhi is the elder sister of Sanskrit. The other languages were developed from Sanskrit and so Sindhi is older on that account. Sindhi language is more ancient and important language of the Indo- Aryan languages. All other Indo-Aryan languages are part of Indo-Aryan Sanskrit language, through the local Prakirt, they evolved, but this remained restricted to Sanskrit. Bui Sindhi language is older than Sanskrit. It was enriched by northwestern Indus Valley Aryan's words treasure. It has got some words from the Moen-Jo-Daro Dravadian language also. It has also received several words from Pahlvi language of Persia. During Indus valley Koshan Family's domination, it added some words from their language. Finally it got enough material after the invasion of Arabs. This Sindhi language is among the main languages of the world like Dravadian, Persian, Sanskrit and Arabic. It has been enriched through all the influences of their languages and culture, therefore, no other Indo-Aryan language can compete with the rich vocabulary of Sindhi language. In its developmental and evolutionary history, Sindhi language has become richer than other Indo-Aryan languages. Sindhi language on account of the historical evolution has gained a higher and superior linguistic and grammatical standards than the other Indo-Arian languages. As Sindhi language has acquired its roots from earlier Indus valley Arian and Dravadian languages, from which afterwards Sanskrit was also made. Yet Sindhi language contains several original words which subsequently were borrowed by Sanskrit Therefore Sindhi and Sanskrit contain several words, which are similar and do not make part of other Indo-Arian languages. On account of its connection with other International languages Sindhi contains such words of special and typical meaning which are not to be found In other Indo-Arian languages. Such is its richness that it has names and nomenclature for each thing, big or small, significant or tribes. There are plenty of examples when even a dozen of names have been assigned to animate and inanimate objects depending upon its age, shape etc. words giving many meanings are also in abundance for example camel and horse are given different names, according to their age, color and species. There is no such example of richness in any other Indo-Aryan language. In Sindhi language every object and subject and their parts have been given different names. Best and weaving machine, Persian wheel and plough and their parts for example have been named differently, depending upon their size and functions. In the land of Sindh from smaller to bigger grass herbs and tealeaves have been assigned different names. Such detailed names are not to be found in any other language except Sindhi. The result is that in Sindhi there is such a great vastness of material by which different things can be assigned. Moderns Indo-Arian languages even for the different names of different things are dependent upon other languages. Urdu for example is almost extremely dependant upon borrowed material. Sindhi has got great potentiality to coin and invent the new names for educational, Fine Arts and other fields. In its comparison Urdu is deficient and dependent upon outside material. Historical evolution and international language connection have already added enormous amount of words and novelty. This language has got treasurer of its own; the completeness of which can hardly be found in any other language's grammar. On account of that expression of views in any field of endeavor becomes complete. Even the European specialists and researchers who have studied Sindhi grammar, admit that Sindhi is richer and more evolved language among the Indo-Arian languages. Captain Eastwic and Dr. Trump who had written Sindhi grammar bear testimony to this fact, which in addition is supported in "Indian languages Survey Volume No. 8" also.

At present such a developed and complete language is being ignored and not given its rightful place. Instead Urdu is made the national language of the country. Sindhi is exiled from schools, colleges, universities, and courts and there is a conspiracy to make it extinct.

3. SINDHI CITIZENSHIP
In the past Chapter I have narrated that Sindh's citizenship, planning, construction and drainage system were advanced to such an extent that no other country in the world can give a parallel example. Moen-Jo-Daro city is entirely built with baked bricks and its streets and roads were constructed according to plan. Every house had well and bathrooms. For the sewerage water there was planned tiled drainage system, which led to the big drains till such waste was put away from the city. In the middle of city there was big swimming pool and separate bath rooms, which had got stairs for going down to the pool. It appears that a big swimming pool was constructed as a common bath. In it, there was arrangement of water coming from outside and used water to be drained to other side. Walls of houses were strong and wide, which have remained there even after the passage of 5000 years. In the city there are traces of a big hall with pillars, which might have been used for public gathering or some prayer house or city hall. The streets were constructed with baked bricks and there were brick houses constructed like godowns. Beside the swimming pool, there were places for sitting and while bathing, for keeping clothes and other articles. In the town there was a big market and it was used as a center for merchandise, of town. On account of planned construction, great expenditure must have been incurred which depicts skill and prosperity. For baking the bricks there must have been many kilns. It seems the construction at that age had reached the great progress . From excavations, the stamps, the statues of men and utensils made of clay and the toys, bullock-carts made of clay show that this art-also had reached great progress. After that, in the days of Buddhism, the Stupas of Buddha are seen and nearby them, there were buildings or dwellings of Bikshus. In terms of time, earlier than the Moen-Jo-Daro, some places a found in Sindh, which are also mostly constructed in baked bricks. When the greater part of world used to pass nomadic life, here in Sindh irrigation and trade reached at a stage which made the country rich and prosperous. The city life had progressed much. That period was 3500 to I500 B.C. which can be called Dravadian civilization and citizenship period. Between 2000 years and 1500 B.C. some different tribes of Aryans immigrated on this side, where they conquered towns and villages of Sindh and settled. Somehow the climate change brought changes in the Monsoon season also. The big forests were reduced and buildings with pacca brick houses had changed into mud brick houses. Some remains of such towns are still seen upto this time. For instance Alor, Birhamanabad, CHANHOON-JO-DARO, Thukarjo-Daro, Bhambhore and some Buddhist Stupas have been found. All these excavations were carried out during the British period. After the establishment of Pakistan Government there has not been any substantial excavation so nothing of substance has been added to excavation and archives. One doesn't know, that during the Moen-Jo-Daro period the system was in the hands of Panchayats or some sort of Syndicates. I think the system of Rajas (Monarchy) had not started as yet, because use no buildings like palaces have been found. It is possible that (luring the Arian days the citizens might have Panchayats or Raja system of Government. It is possible in the small villages and the scattered huts and hamlets that the people might have remained under the influence of Sardars, Ratibals, Waderas etc. Soon after that Rajas might have started ruling whom through Waderas and Sardars may have started administering the country. During these days the training of elephants for the purpose of war or travelling might have been vogue, horses might have been used for riding or pulling carts. During the Maha Bharat war, it seems Raja Jaidarith went to the support of Korwas. But it cannot be found out from which side of Sindh he came. It is generally said that the period of Maha Bharat war was about 1000 years B.C.

Towns like Barhmanabad, Bhambhore, Patala, Sehwan that have been found probably belong to the period of Persians and Greeks. Alexander the Great, his Commander Damitrious ruled Patala present Hyderabad. Sehwan and Rohri towns also seem to have existed during that period. Indus river seems to have been changing its course from time to time. In these days most of cultivation was done through inundation of river. It is possible that at certain places, some wells or small canals were used for the purpose of cultivation. The majority of people depended upon agriculture, cattle breeding, fishing and passed nomadic life. At some places they used to live in wooden huts which because of the change of course of river, they used to shift from place to place. For the protection or security of the people the Sardars, Waderas, Nawabs, Arababs, Jams, Ranas used to carry on the administration. That period seems to have continued upto 500 A.C.

After that on account of foreign invasions the village life seems to have been disturbed. First Parthians and Sythians followed it. The detailed information about these things is not a valuable. After that the Arabs conquered Sindh Debal Port Nerun Kot, Sehwan, Alor, Barhmanabad were the towns where it seems the Arabs had their cantonments. Arabs themselves being from nomadic tribes did not give enough attention to the constructions of towns. They lived like parasites and looted Sindh's

property and used to send some back to Arabia. They exploited and weakened the people in the name of religion. The Arabs pretended to be learned Scholars, religious leaders and the superstitious people started venerating and following them. Their big beard, big turbans and big coats added to their artificiality. The buildings used by Arabs were called 'Khankahs'. Their graveyards and Mausoleums and religious educational institutions became their centers. The Arian religion had some influence over Sindh, but on account of the influence of Mullahs, Pirs and Arab imperialists the people were dominated and religion of Islam was used for their vested interests. As is normal with all invaders and power-hungry upsurges, the Arabs also started battling and fighting over possession, property and power. Booty in main became the bone of contention. As such they faced civil discard and wars among themselves. They lost their original favor. This provided an opportunity to the local population to regain their power and people started to revive their customs and religious beliefs. But because of the continuous occupation by foreign invaders, qualities of internal unity, self-defense, organization and will had almost vanished. Hence they were Makli. Pir Husamuddin Rashdi a noted scholar and author of 'Makli Nama' has given enough information about this graveyard in this book. In the same manner in Rohri and Sukkur there ire several monuments of Sindh's last period and in Sehwan the mausoleum of Lal Shahbaz. In Lukhi the tomb of Shah Saddar in Baghban Makhdoom Bilawal mosque at Sukkur Khairuddin Shah's mausoleum, at Bhit Shah, Shah Latif's tomb, at Hala Makhdoom Nooh’s tomb, at Matiari Sakhi Hashim Shah's tomb, Shah Karim’s tomb of Bulri and many others are the additional monuments in memory of the saints of Sindhi and which demonstrate architectural excellence also. There are other milestones also worth mentioning. Rupa Mari, Samoi, Vigih Kot were Soomra's towns, whose old remnants can be seen even today. Ranikot seems to have been built during the Persian Empire, which is one of the biggest forts of the world. These are the remnants of Sindh's architecture.

The rule of Kalhoras an(I Mirs has left impressible monuments like Hyderabad Fort, Mausoleums and tombs of Qalandar Lal Shahbaz, Shah Latif Bhitai, Kudabad Mosque, Mian Yar Mohammed Kalhoro, Mian Naseer Mohammed, Mian Noor Mohammed, Mian Sarfaraz and Mian Ghulam Shah and some small forts. The British period is an advent of rogress in the fields of communications, irrigation, education, language and literature. They constructed railway lines on both sides of the Indus river near Kotri, Sukkur and Rohri. They dug irrigation canals on Perennial basis. They built the Inspection Bungalows for smooth administrative purposes and roads throughout Sindh. They constructed Karachi Port near Kiamari, and started schools and colleges. They gave Sindh the Sindhi script and started the primary education throughout Sindh. So at the time of their leaving Sindh had over thousand primary schools giving jobs to thousands of teachers and education to lacs of students. They attached importance to local and foreign trade.

When Sindhis found that their merger in Bombay Presidency was harmful their interests they started movement for separation from Bombay. The British respected public opinions and separated Sindh from Bombay. They gave provincial Assembly and Government to Sindh. When Britishers divided India in to Bharat and Pakistan, there was great bloodshed and millions of people left their houses and migrated to safer areas. Though the initial necessity of migration has mitigated yet the influx of aliens and strangers in Sindh has remained unabated. This has given rise to apprehension and fears that there is an entrenched conspiracy to colonize Sindh and rob all of its rich heritage and resources. Alien names for educational institutions, satellite towns, roads, streets, ports and venues are a mischief against history. Islam and unity of Pakistan have been exploited to conceal the guilt and use them as ready-made apparatus. Neocolonialists as their agents to corrupt character and consciousness of Sindhi masses are using the supper classes Sindhis, always of servile nature. What are at stake are not only the usurpation of rights and our rightful place but also the very existence of Sindh as a country and Sindhis as a nation.

Sindh's intellectual class refuses to be trapped by the interpretations, of Islam as given by Iqbal, Maududi or Arabs. They continue to follow the teaching of Shah Latif, Sachal Sarmast and Sami. They prefer to practice, preach and teach the eternal principles of Humanity, love, non-violence, live and let live. An over-whelming majority of them is hardly influenced by imported ideas and ideologies and do not try to graft or transplant them on the sacred soil of Sindh that I am hopeful, that they will.

Shah Latif and other Sindhi poets, in the legend of Marvi, have no doubt enthused patriotic fervor but that is not of a very distinct past. Sindhis have been singing patriotic songs, hymns arid rhymes. Their songs abound with the use of word 'Maru' meaning co-patriots and Desh, means Sindh. One can imagine the intensity of their love for Co-inhabitants and motherland from the following sayings

"After the end of Arab rule Sindhis reached the stage of such toleration, that Hindus used to go the shrines of Muslims and asked for their guidance and used to go to mosque and Madarsah and took education from Muslim saints and teachers. On the other side Muslim fakirs and Sufis used to go to Yogis, Saniasies, Adhutis, Nangas and visited their temples and religious places. They used to listen the teachings of Hindu Dervishes. They used to go to Buddha Stupas and learn lessons from their Bikshus.

Several Muslims kings, Waderas, Jagirdars, in order to respect the Hindu feelings, would not slaughter cows nor eat beef. Several Muslims gave Hindu saints their own Muslim names, as Jind Pir Rohri was Khawaja Khizir, Udero Lal was called Shaikh Tahir. Muslims used to go to Hindu fairs and started the fairs of Shiv, Gaji Shah, Water springs at Lukhi, Amir Pir, near Jhumpir and near Mangho Pir. They met on those fairs, Qalandar Lal Shahbaz's fakirs used to shave their beards and hair and used to stamp themselves. At the time of each sunrise and sun-set they used to conduct arti, which means, they used to drum beating, ringing bells and playing flutes etc. At the time of evening all the fakirs used to meet together in line, like the Shivas worshippers, and chanted certain rituals like Shivas. At Qalandar Lal Shahbaz, Gaji Shah and several other mausoleums outside the doors they used to ring bells like Hindus, who on entering the doors used to ring them. In the tomb of Qalandar Lal Shahbaz, in the western wing there used to be one stone tailed 'Makhi' (Honey) and 'Makhan' (Butter). Originally the stone was called Uni and lingum. Most of the ladies used to pray at that stone. At the time of fair, drums were beaten and dance was carried on, which was called Dhamal'. That was the custom of Shivas Fakirs. Inside Dargah, at the time of lamp burning the special prayer was performed like the system of Mandars. The ancient customs of marriages like chopping of trees, keeping knife with the bridegroom, garlanding the bride and the groom bringing their heads together in Kiss-like style and procession on horseback, are still in existence. They were originally adopted from Hindu customs. The Muslims Fakirs like Hindu dervishes put on Kanthas and flouts around their neck at the time of fairs. They used to carry Mahindi and glass candles and cotton seed and went in procession to the shrine. The people still go to Mangho Pir and offer beef and food to crocodiles and go to Ganji Mountain, Hinglaj, and Lahut for visiting the shrines. Some people still hoist flags on trees. All this means that by adopting mixed traditional customs and rituals, the people of Sindh showed religious broad-mindedness and sense of toleration.

The palace is one but it has thousand doors and millions windows, peep from any you will find the same Being.

Sindhis believed in co-existence and close social relationship. Both Muslims and Hindus not only attended but also participated actively in one another's ceremonies like marriage fairs etc. Against the spirit of such toleration, Aurangzeb government policy and Sarhandi Pir's fanatism influenced Mullah Hashim Thatvi who issued religious edicts to spread fanatism against Hindus. But soon Sindh's Main Saints and poets like Shah Inayat Sufi, Shah Latif, Rohal Fakir, Sufi Khair Mohammed Sam, Dilpat and Sami tried to rectify the atmosphere of hatred and preached that GOD is one and Omnipresent. One of such Saint Poets same pleads this line of thinking:

The Muslims accepted the influence of Yogis Veragies and traveled the country far and wide. Shah Latif's praise of Ganja Mountains, Hinglaj is part of that wandering. Shah Latif says:

Persian poets like Sami, Fariduddin Attar, Moulana Roomi, Mansoor Hillaj, Hafiz Shirazi etc., all preached love of mankind they had acquired from the teachings of Persian Prophet Mani. Sindh's poets Shah Inayat, Shah Latif, Rohal Fakir, Bedil, Sami, Misri Shah and others introduced love legends in the form of folklore in Sindhi literature. One poet has said:

These Sufis gave the teachings of love. Shah Latif represents those in this verse;

After thousand of years of experience and historical knowledge every nation acquires some national character which becomes national heritage. Sindhis also after the experience, difficulties and experiments of hundreds of years have acquired their national character, for the preservation and protection of which they are prepared to sacrifice everything.

Leaving aside the old stories I am narrating some stories from the days of Raja Dahir. When Sindhi's ruler Raja Dahir came to know that the grandson of Prophet Muhammad of Arabia. The Arabs for whom Prophet Muhammad had worked threatened Imam Hussain, to death, he sent the message to Imam Hussain offering him protection and refuge in case the latter felt insecure and unsafe in Arabia.

Imam Hussain accepted the offer but could not reach Sindh. It is to be remembered that Raja Dahir ascended the throne in fifty-nine Hijjri. Imam Hussain’s martyrdom took place after two years in sixty-one Hijjri and Arabs invaded Sindh in 92 Hijjri. To escape the same kind of fate Mohammed Bin Alafi came to Sindh with five hundred persons and remained under the protection of Raja Dahir who welcomed him and also arranged for his livelihood. On account of that the Commander of Yazid, Hijaj Bin Yousuf sent word to Raja Dahir that Mohammed Bin Alafi and his men were traitors and, therefore, they should be returned to Arabia. Raja Dahir, who knew how Arabs martyred Imam Hussain, could not send back these protected persons to be killed. Therefore, he sent message back that it was the custom of Sindh that they could not return the persons whom they have accepted as protected ones. Over which Hijaj Bin Yousuf sent his cousin and son-in-law Mohammed Bin Qassim to fight against Raja Dahir. Raja Dahir thus scarified his life but did not send the protected persons back to Arabia.

Now the new imperialists have declared the invader and enemy of Sindh, Mohammed Bin Qassim, as a hero of Islam and have constructed port, college, libraries, roads to commemorate the memory of this tyrant Arab. Sindh has produced traitors like Chanesar. But Sindh has given births also Dodas, as heroes of Sindh. The nationalist Sindhis consider Mohammed Bin Qassim as usurper and his invasion as against the spirit of Islam and curse him. After sometime during the rule of Soomras the Delhi government under Allauldin Khilji invaded Sindh and put certain conditions to stop the conquest. The conditions were that the daughter of Soomra king should he given as present and sovereignty of Delhi government to be acknowledged. The Soomras knew very well that it was impossible for that small kingdom to face the Delhi emperors. So true to the traditions not to surrender but die on battlefield, they went to the battlefield and died fighting. But before they sent their women folk and children to the Kutch ruler Jam Abro for protection. The Abra Sardars by accepting the responsibility of the protection of the Soomra families infuriate the Delhi emperor and were ready to fight against him, but would not surrender the families. Shah Latif of Bhit in the following verse has praised the laudable and heroic deed of the Abras

When Shershah Soori defeated Mughal emperor Humayoon the latter fled to Sindh to be under the protection of Sindhis. Akbar the great was born at Umerkot during that flight of his parents. His brother Aurangzeb defeated Shah Jehan’s eldest son Dara Shikoh. The former fled to Sindh for refuge, which was given to him. But Khan of Kalat tempted him to conic to his State. The Khan betrayed him and handed him over to Aurangzeb's soldiers for ransom, who subsequently murdered him. That was the contrast yet Mullahs call the fratricidal emperor Aurangzeb as Mohiuddin, which means the life Giver of Islam. No bigger sarcacism against Islam can be made if people like Aurangzeb could be named as life Givers of Islam. From the above two examples it is clear that Sindhis extended traditional hospitality an(i protection to all those who were tyrannized and tormented by their enemies.