I’m reaching out to connect with Saraiki-speaking families or individuals in India who have roots in southern Punjab, specifically from regions like Multan, Bahawalpur, or Dera Ghazi Khan. I’m particularly interested in learning about the migration experiences of these families, the cultural practices, and how they’ve preserved their language and traditions after relocating to India, especially after the Partition of India.

If you or your family members belong to this community, or if you know someone who might, I’d love to hear your stories or get connected. Any insights into the Saraiki language, southern Punjab culture, or migration history would be incredibly helpful.

Feel free to DM me if you’re comfortable sharing more, or drop any recommendations for groups, communities, or places where I can find more people with this background.

Thanks in advance!

This is our weekly Kachehri thread and a place for open discussion. Feel free to talk about any topic, it shouldn't necessarily be about Sindh. Share your thoughts or experiences from last week or plans for weekend!

I have 10k pkr and i want to buy some good quality jeans and one shoe for my uni so tell me where i can buy. jagah budhaiyo ai rates b jeko market me hale payo. mukhe atleast 3 jeans wathriyo ahin ai hik shoe around 2000 rs and baki hik ba shirt

What is the history of soomra tribe, are they Arab?

📍Arlington, VA

I have been trying to find my ancestors root from where do i belong in sindh but i don't have any source to find, can anyone help?

Ka suthi biryani Hyderabad mein

Assalamualaikum, sangat ummed awhan sab khair khairiyat saan hunda. I was wandering Hyderabad mein jadhien bhi biryani jo naalo khayo wanye tho tah marhu akram hamid aein sharif biryani jo naalo tha kharan inah j illawa agar ka underrated biryani awhanji nazar and mein ahi tah comments mein budhayejo.

Assalamualaikum, sangat ummed awhan sab khair khairiyat saan hunda. I was wandering Hyderabad mein jadhien bhi biryani jo naalo khayo wanye tho tah marhu akram hamid aein sharif biryani jo naalo tha kharan inah j illawa agar ka underrated biryani awhanji nazar and mein ahi tah comments mein budhayejo.

title

Hello sindhis, i am here for a discussion being a sindhi i feel so much racism here like most people's don't know who sindhis are, and they are like "tumhara gaao kya hai" everyone have there own land etc, now i am fed up from these types of racism and partiality sometimes i think we should have stayed in pakistan, this is just my thoughts there would have different consequences obviously if we have stayed there but as of now i feel this, has anyone ever felt like this?

I’ve been deep down a history rabbit hole lately, and I started wondering did the Mongols ever rule Thatta, or were they just passing raiders? We know they hit parts of Sindh, but did they stick around long enough to leave a mark? We also know of Arkhuns ruling it for the better part of 40-50 years. Also, Makli Necropolis is this massive, hauntingly beautiful graveyard filled with rulers, saints, and scholars from different eras. Could there be any Mongol influence hidden in the tombs architecture or even the people buried there? If anyone has insights sources, or just some cool historical takes, I’d love to hear them.

I'm here again with another long-post, and hopefully y'all can bear with me. (Sorry ADHD folks, read the TLDR; at the end).

One concern raised by MQM/JI and their sympathizers on internet against Sindhis, is that Sindh's Rural-Urban quota system is restricting Karachittes from getting jobs in the bureaucracy. Some even propose to increase the Urban quota from the existing 40% to make it easier for Karachi-based (and Urban Sindh) candidates to get more positions. Before we can prove or disprove this claim, let's establish some facts that some folks might not know:

• Qualifying/passing ratios are not affected by quotas. Quotas are only applied when qualified candidates are allocated government vacancies.
• All candidates must pass the exams and interviews, irrespective of their domicile/province. Quotas never allow under-qualified candidates to get jobs. If there are not enough qualified candidates for a quota/province, their vacancies will remain unfilled.

If the Urban quota were actually limiting Urban Sindh–based candidates from getting jobs, as claimed by JI and MQM, then:

• We would see a higher number of CSS/SPSC candidates from Urban Sindh qualifying the exams with higher passing ratios but not getting allocated any jobs. There should be no unfilled vacancies for Urban Sindh.
• The percentage of finally qualified CSS/SPSC candidates should be higher for Urban Sindh candidates as compared to Rural Sindh candidates.

We have all the data available from SPSC and FPSC (for those who might not trust SPSC), so let's look at the statistics.

Statistics from Sindh Public Service Commission (SPSC):

The most recent available data is for CCE-2021, and here are some brief statistics (collected the linked data):

CCE-2021 Statistics

• Urban Sindh: Only 15 candidates qualified for the exam, and all of them were allocated government jobs i.e Urban candidates are not limited by quotas but the number of candidates qualifying/passing the exams.
• Rural Sindh: 135 candidates qualified for the exam, and 58 were allocated jobs. The remaining 77 who qualified were unallocated because there weren't enough Rural seats.

Statistics from Federal Public Service Commission (FPSC) 2017-2022:

^((For those who might not trust Sindh Public Service Commission))

Before anyone complains that SPSC, being part of the Sindh government, would discriminate against Urban Sindh candidates by causing them to fail the written exams, we look at data from FPSC. (Even though it makes little sense, because the Urban quota can only be filled by Urban candidate. Otherwise, the vacancies remain unfilled).

I can provide similar data from FPSC regarding the % of finally qualified CSS candidates for Urban and Rural Sindh out of total. I got this data from FPSC's annual reports.

Data collected from FPSC Annual Reports

Even in the CSS/FPSC exams, where the Sindh government has little to no control, candidates from Rural Sindh have a higher percentage of qualifiers. There is no statistical basis for JI’s claims that Sindhis are using quotas to “steal” jobs from Karachiites and Urban Sindh. It seems to stem from pure xenophobia, as they cannot imagine someone from Rural Sindh being qualified enough to outcompete Karachi-based candidates.

If you visit any CSS forum or circle, they will tell you that the quota system benefits Urban Sindh candidates and might even advise you to obtain an Urban Sindh domicile if you can. In fact, Rural-based candidates often argue for abolishing the quota system because it puts them at a disadvantage. (I would suggest watching the linked video as a CSS mentor from rural Sindh advocates against Quotas because it puts rural Sindh at disadvantage.)

Why Are Urban Sindh (Including Karachi-Based) Candidates Performing Poorly in Competitive Exams?

There simply aren’t many Urban Sindh candidates qualifying for competitive exams because they are not interested. Living in urban centers provides far better and more lucrative job opportunities than government jobs, so many don’t even apply. A fresh Computer Science graduate from a top-tier university can easily earn up to 200K per month. They can join a foreign firm for even better opportunities. For a BS-17 position, the maximum starting salary (including allowances) is around 100K, so it doesn’t make sense for most urban students to choose a government position.

For a rural candidate without access to better universities or private sector job opportunities, it makes more sense to opt for government jobs. They do not need a degree from a top-tier university to compete for CSS/PMS. A rural candidate can simply study the CSS syllabus independently and prepare for these competitive exams from their town or village.

TLDR;

If the Rural/Urban quota system were abolished, there would be even fewer Karachi-based and Urban Sindh candidates in the government bureaucracy. All the online arguments about Sindhis using quota system to steak Karachi's jobs are based on misinformation and hatred against Sindhis.

Text on the tableau reads \"Ministry of Social Justice and Equality\"

The bull seal became technically the first icon displayed at the parade since this was the first tableau.

A heads for everyone who is posting, the govt(ykw) can now use peca act to hold you responsible for whatever you have typed, so be careful and clear your history on reddit if possible.

Baloch Nationalists and Mahrang are claiming Karachi, plus they keep inciting it on Social Media

This is our weekly Kachehri thread and a place for open discussion. Feel free to talk about any topic, it shouldn't necessarily be about Sindh. Share your thoughts or experiences from last week or plans for weekend!

Can anyone know where did I get cheapest books in Hyderabad?

Does anyone know the origin of mangi community of sindh

I mean I was just reading about him. He extensively writes against Talpurs and says things such as they were used to oppress Hindus and forcefully converted Hindus. But on the contrary Many historians consider him as a traitor

Dr burnes (I forgo his full name) even writes that Hindus were not even allowed to ride horse and forcibly converted to Islam on minor mistakes

18: Managing Religious Legacies: Migration and Reconstruction Among the Sindhis of India (Season 3)

AI-generated summary:

• 🎭 Cultural Reconstruction: The video delves into the preservation and transformation of Sindhi cultural and religious traditions post-migration from Sindh to India. It highlights the efforts to maintain Sindhi identity through temples, pilgrimages, and rituals in new locations.
• 📜 Scarcity of Historical Sources: Historians face challenges due to limited written records about Sindhi culture, especially pre-colonial times. The reliance on Persian manuscripts and oral traditions has shaped the historical narrative.
• 🛕 Temple Architecture: A significant focus is placed on Sindhi temples, including the influence of Persian and Mughal architectural styles. Iconography, structures, and renovations in both Sindh and India are analyzed, emphasizing their role in sustaining cultural memory.
• 🕌 Sufi Traditions: The coexistence of Hindu and Muslim followers in sacred Sindhi sites, like the shared spaces of temples and shrines, illustrates a unique model of interfaith harmony. The migration of Sindhi Sufi traditions to India and their reconstruction in Ulasnagar and Haridwar is discussed.
• 🌏 Global Sindhi Identity: The migration's impact on Sindhi diasporas worldwide and their contributions to preserving their heritage are highlighted. Economic successes and the establishment of Sindhi temples in India underscore community resilience.
• 🧱 Symbolism in Structures: The community's spiritual and symbolic expressions through architecture, including domes and sculptures, reflect identity continuity across regions.

Insights Based on Numbers

• 19th and 20th centuries: The British colonization in 1843 significantly influenced historical records in Sindh. The scarcity of pre-19th-century sources limits comprehensive research.
• 17th and 18th centuries: Architectural styles in Sindh and the Mughal influence are prominent during this era, marking the construction of key religious structures.
• Post-1947 Migration: The Sindhi diaspora in India has established numerous cultural and spiritual centers, with initiatives like the Sindhu Darshan Festival symbolizing efforts to retain Sindhi heritage.