National and regional historiographies have two different characteristics: national history describes historical facts around the nation and its centre; regions remain on periphery and do not get full and detailed historical treatment. On the other hand regional histories concentrate on their areas and assert their regional identity in order to get a distinguished place in the national history. Hence, national and regional histories have different motives: national history makes an attempt to integrate all scattered and separate elements into one and under one identity; while regional histories project their cultural traditions and values in order to play independent role in their own affairs.

After the emergence of new countries, as a result of decolonisation and the change of old boundaries, sometimes, contradictions appeared between the nation state and its provinces. Regions had their separate history and culture, while a new nation state required constructing its history from a new perspective. These contradictions between the two create problems when national history is used for political domination, for projection of national identity and suppression of regional nationality.

 Keeping this view in mind, when we analyse the national and regional histories of Pakistan, we find that at the time of independence there were 5 provinces which had their own separate identiy. Pakistan was a new country and as such it concentrated its attention to construct a nation by integrating all nationalities. Therefore, in the early period of its inception more emphasis was on nation rather than on nationality. Showing any affiliation to a province was officially criticised and condemned because it was regarded an obstacle in the way of nation making.

The study of historiography of Sindh reflects the political vicissitude and change in Pakistan's political process. With change of political set up, the writing of Sindh history was also changed. One should keep this fact in mind that Sindh, like other provinces of Pakistan was not divided like Bengal and the Punjab.Neither the Sindhi speaking were populated in two different countries as the Pushtuns in Afghanistan and the Baluchis in Iran On the other hand, historically and geographically Sindh kept its separateness and identity from time immemorial. This made it a distinct province than the others.

History is a powerful tool, which gives any region a historical status by tracing its roots. Realising it, the Sindh Historical Society was established before the partition to reconstruct the history of Sindh. Its historical journal published research article on different aspects of Sindh's history. Especial emphasis was given on the ancient period in order to prove that historically it was a very ancient area. (1) As the Hindu and English historians were more active in the society, there were secular trends in the writing of history.

After the partition, the historiography of Sindh emerged with new ideas and trends. The central point of it that Sindh historically, culturally, and linguistically is different then other provinces. The emphasis on provincial identity was the outcome of the results of the partition. It made Sindh politically weak as Karachi, its significant town and port, was declared federal territory and made capital of the new country. Sindh protested against it but it was of no avail. Secondly, the Hindu population of Sindh migrated and their place was taken by the Urdu speaking. This process weakened the Sindhi nationality. To counter the cultural and linguistic invasion, their intellectuals turned their attention to reconstruct the Sindhi history in order to assert and maintain their separate identity. To fulfill this object, the Sindhi Adabi Board was established with the purpose to promote Sindhi language and to encourage research in history. The Board, soon after its establishment, decided to publish a comprehensive history of Sindh in 9 volumes from the ancient to the modern period. It also decided to publish the original Persian sources of the history of Sindh to provide basic material to historians. Some of these books were later on translated into Sindhi and Urdu languages. The Urdu translation opened vast venues to the Urdu speaking to know and understand the history of Sindh.

After the partion, one of the main characteristic features of the historiography of Sindh was the role of Islam in the history of Sindh.The Arab conquest of Sindh made it the "Door of Islam" (bab ul Islam). Its conqueror Muhammad b. Qasim became the foremost hero because he brought Islam to Sindh and blessed it with the true religion. For the Islamists both the conquest and conquerors became great symbols of its Islamic character Henceforth, Bab ul Islam has become a day which is celebrated every year to commemorate the arrival of the Arabs to Sindh.

A noted Islamic writer Saiyyid Suleman Nadvi in his book " Relations between Arab and Hind', points out the difference between the Arab conquest and the conquests of North India by the Turks.Acoording to his arguments, the Arabs, who conquered Sindh, were fully aware of the Islamic teachings because they lived in the Islamic environment, on the other hand, the Turks, the Afghans, and the Mughals who conquered North India were Muslims only by name. They were not well versed in Islamic teachings and therefore were not the true representatives of Islam.Neither their administrative and ruling methods had anything to do with Islam. (2)

According to this point of view, the region of Sindh has a sound Islamic character compare to other regions of Pakistan.Its Islamic position was further strengthened when Muhammad Ali Jinnah, in one of his speeches, paid tribute to Sindh that in actuality Pakistan came into existence on the very day when the first Muslim stepped on the soil of Sindh.After the partition, the Islamic character of Sindh made it distinct to the other provinces as the inheritor of the true Islamic traditions and because it was converted by the Arabs, descendents of the holy Prophets, while the other regions of Indian sub continent were inheritors of the Turkish and Mughal legacies which were different than the Islamic one.

 The other feature in the historiography of Sindh is the emphasis of Sindh's contribution to the freedom movement and the establishment of Pakistan.The people of Sindh actively took part in the Khilafat, Hijrat, and Silken handkerchief movements. This involvement in the freedom movements brought them in contact with the Muslims of the India.Their struggle to make Sindh separate from Bombay greatly helped the Indian Muslims demands for their rights.

Sindh also proudly claims its contribution for the struggle for Pakistan. In 1938, Shaikh Abdul Majid Sindhi presented a resolution for Pakistan in the meeting of the provincial Muslim League that was passed by the majority. In 1943, Sindh Assembly passed the Pakistan Resolution with enthusiasm. On this occasion, G.M.Saiyyid delivered a speech in which he pointed out that the Muslims in India were the separate nation because they had separate history, culture, literature, traditions, and different political and economic systems. Therefore, recognizing their separate status, they should be granted a separate homeland. (3) Sindh Assembly was the first that supported the Resolution in 1946. In 1985, ' Mehran ', the journal of the Sindhi Adabi Board, published a special issue on ' the Freedom Movement'. In its editorial it is said that 'the real creator of Pakistan is Sindh'. (4) However, it is lamented that, after the establishment of Pakistan, its role in struggle is intentionally minimized. The editorial gives some examples of this that how the birth place of Muhammad Ali Jinnah which is Jhirak, is ignored and replaced by Wazir mansion Karachi; how the role of Sindhi leaders is ignored and their services are not recognized in the creation of Pakistan. (5) To fill this gap, the journal devoted its special issue to highlight the role of Sindh in the Freedom Movement and the role of its leaders in making Pakistan.

The reason why Sindh asserted its Islamic character and its role in the Freedom movement was that it wanted provincial autonomy and minimum role of the centre to play in its internal affairs...

 Radical change occurred in the historiography of Sindh when in 1965 One Unit was declared and the four provinces of Pakistan were joined into one. As a result of it, Sindh found itself in the same situation when it was a part of the Bombay Presidency during the colonial period. Instead of Bombay it was now dominated by Lahore.The province lost its political independence again. The process of One Unit also exposed the opportunistic nature of some of its politicians, who, with the collaboration of central government, helped to make Sindh a part of One Unit. At the same time, there also emerged those leaders, who, by opposing the whole process, greatly suffered. The implementation of One Unit provided 'traitors' and  'heroes' to the history of Sindh.

Making One Unit helped the Sindh's to become politically more mature because Sindh, as a whole suffered under the political rule of the Punjab.During this period, the fertile land of barrage was allotted to the army officers and high bureaucrats depriving the Sindhi peasants of their rights. In the government services, Sindhis did not get their share, which created disillusionment among the growing middle class. Facing these problems, they realized that neither the status of Sindh as 'bab ul Islam' nor their contribution to the Freedom movement and the struggle for Pakistan helped them to get their rights. On the other hand it was exploited and consequently made them more backward than before. These feelings changed the whole historiography of Sindh. The emergence of Sindhi nationalism became the central point to analyse and judge past in the light of the present. Especially, the affects of the foreign invasions were assessed and analysed that how, from time to time, Sindh suffered as a result of foreign domination. The theme of foreign domination created a new image of Sindh which was ' oppressed and exploited by the foreigners. The second element which was highlighted was the role of the 'traitors and heroes' in the history of Sindh. (6) It was an effort to give the role models to the new generation. The lesson of history is that traitors are condemned while heroes are adored and worshiped. The choice was obvious for the people of Sindh.

 The new historiography that was reconstructed under the Sindhi nationalism was secular and not religious. The roots of Sindhi culture and civilization were traced in the ancient past and claimed that its civilizational status was as high as Babylonian, Assyrian, or Egyptian civilizations. The Indus valley civilization became a matter of pride for the Sindhis.Mohenjo daro became a symbol of Sindhi past.

 G.M.Saiyyad introduced some very important trends in the historiography of Sindh.One of his arguments was that the Arab conquest of Sindh was not a blessing for Sindh.On the contrary, Muhammad b. Qasim was an aggressor like any other who plundered and looted Sindh resources. To justify his arguments, he used the same logic as was applied by Suleiman Nadvi regarding the Turks invaders. G.M.saiyyid wrote that the Arabs in the 8th century and by coming Umayyid dynasty to power had lost the true Islamic spirit and became mundane and imperialist, therefore, the Arab conquest was nothing to do with Islam.It was an expansion of an Arab Empire which had no connection with Islam.This interpretation transformed Muhammad b, Qasim from a hero to an aggressor and Raja Dahar, a defender of motherland, who sacrificed his life in fighting rather than compromising to the invaders. (7)

G.M.Saiyyad also criticsed those historical sources as Chuchnama or Jannat al Sindh which praised and adored the invaders. In his opinion these histories are like opium, which intoxicate the readers and deprive them of true historical consciousness (8) He asserted that all those foreign conquerors who conquered sindh were usurpers and oppressors. There should be no distinction because of their religion. They include Dara of Iran,Muhammad b. Qasim of Arabs, Mahmud of Ghazan of Turks, Alauddin of  Delhi, Shah Beg Arghun of Qandhar, Kahnkhanan of the Mughals, and Charles Napier of the East India Company. (9) All belong to the same category of invaders and devastators of Sindh.

 After 1956, the political situation demanded that the history of Sindh should be written in the rhythm of traitors and heroes. Those who sold Sindh for their personal gains and those who sacrificed everything for the cause of the motherland. Those who defended Sindh were Raja Dahar, Dudu Soomro, Darya Khan, Makhdum Bilawal, Shah Inayat, and Hush Muhammad. Among the traitors were Qazi Qazan, Nao Mal, and Mir Ali Murad. The message that was conveyed in the new historiography was that battles for Sindh independence which were fought in Kech-Makran, Thatta, Miani, and Dabba are not over. The war is going on and it would be fought in every city and village. (10)

 What were the affects of the foreign occupation on Sindh during the Mughal period? On this theme Sindhi Adabi Board published an original source 'Tarikh-I-Mazharshahjahani' by Yusen Mirak in 1962.Its introduction was written by Pir Husamuddin Rashidi.Writing the introduction, he especially, selected those events of oppression and exploitation which reflected the present position of Sindh.He, quoting the author, narrated that how the governor Siwistan got pleasure flogging and torturing people. There was no body who could redress the grievances of people. (11) It became daily routine of the Mughal officers to confiscate people's property, to deprive them of their resources and wealth, and to patronize robbers and dacoits. There were so many taxes imposed on people that it became impossible for them to survive. The result of this loot, plunder and exploitation was that the whole region of Siwastan was completely devastated and destroyed. Towns and villages became deserted. People were so helpless and despondent that they started to leave their homes and hearth and took refuge in far of area .All this happened and no one came for their rescue. (12)

The resistance against the foreign occupation was also reflected in the historical novel of Usman Diplai who published his 'Sangarh' in 1962.The theme of the novel is based on the struggles of the Hurs against the British.He successfully conveyed the message to the new generation of Sindh how to fight against political domination and for their rights.

 It was also regarded important to describe the past glories of Sindh in order to create among its people a sense of pride.The symbols which were selected were Mohenjo daro, the tomb of Jam Nanda, Ranni kot and Umar Kot' forts, the windcatchers (Badgirs) of Hyderabad, Ajrak, Ralli, tiles and furniture of Hala. (13) Among the literary figures were Shah Latif, Sachal, and Sami who enriched Sindhi language and created consciousness of Sindhi nationalism. It was asserted that the base of Sindhi nationalism is not on religion but on the language and region. All those who are living in this region and are speaking Sindh language are Sindhi.By rejecting the two-nation theory; it based its concept of nationhood on secularism.

However, it should be pointed put that in order to write the history in the nationalist framework, facts are distorted and adjusted to fit in it. Moreover, historical methodology is not fully applied and the whole history is narrated with emotions and inflated sentiments. The main motive of the history writing was to use it politically.

 The result is that the historiography of Sindh stopped at this stage. It became stagnant. It absorbed the new ideas as far as they serve the interest of nationalism. Academically, it did not progress. It did not investigate and probe the new themes in the history of Sindh.For example, the changes in agricultural set up, development and introduction of new technologies, role of the peasants, and are there any peasant rebellions? If not why? Sindh and its relations with neighbouring countries, its cultural and commercial links with them. The Amils and Bhaiband of Sindh and their social role. The role of religion in Sindh with reference to the Nanak Panthis and the Sikhs.Recently, C, Marcovits has written a very informative book" The Global world of the Indian merchants-1750-1967) in which he describes the commercial activities of the Shikarpuri and Hyderabadi merchants, an interesting theme which was ignored by the historians of Sindh.

 History of Sindh is still incomplete and requires that it should be liberated from the narrow and chauvinistic nationalism. It should be written not only to serve politics but also to create broader historical consciousness that could help people to understand past as well as present.

References

1.Mubarak Ali: Sindh: voice in silence (Urdu), Lahore 1994, p 256

2.Suleiman Nadvi: Arab wa Hind ke Ta'luqat, Karachi 1976, pp.107, 192

3.Mahran( Special issue on Freedom Movement) Sindhi Adabi Board, Jamshoro,No.1-2, 1985,pp.17,18

4.Ibid. p.5

5.Ibid. p.6

6.Mubarak Ali, p. 45

7.Adul Wahid Arisar: G.M.Sayyid (Sindhi), Manzurabad (?), p.56

8.Ibid. p.55

9.Ibid. p.58

10.Ibid. p.63

11.Husamuddin Rashidi, Introduction (Urdu) in: Tarikh-I-Mazhar shahjahani, Sindhi Adabi Borad Hyderabad, 1962, p.21

12.Ibid. pp. 30,31

13.Arisar, pp. 62, 63