Starting with Sindh

Matthew A Cook writes of his early and later encounters with a people and a region 

The first time I met a Sindhi was in fall 1988. His name was ‘Sandy’. Sandy had just moved from Bombay to Palo Alto, California. Precisely why he moved from Bombay was never clear to me, but he lived with his sister and brother-in-law. After our introduction, Sandy emphasized that his sister was a medical doctor at Stanford University, and his brother-in-law was an executive at Hewlett-Packard.

I met Sandy at an orientation for new Macy’s department store employees. After graduating from high school, I took a ‘gap year’ and moved back in with my mother and father (who was at Stanford University for a PhD program). Both being new to Palo Alto, Sandy and I gravitated toward each other. Puffing on a Marlboro Lights cigarette during the first orientation break, Sandy proclaimed that it was the only brand that he smoked. Back in Bombay, he told me that he would send his family driver to get them. If unavailable from his regular vendor, he made the driver search for them. Never having been to Bombay, I asked if there were Indian brand cigarettes. Sandy replied that there were but that he never smoked them.

Sandy and I talked in greater detail about what led each one of us to become Macy’s employees in subsequent breaks. Sandy told me that his family was from Sindh, which is in Pakistan, but that his family moved from there to Bombay. He also said to me that his family was in the business of exporting sportswear. Because of this fact, Sandy wanted to learn more about sportswear retail in the United States. To learn more, he joined Macy’s sales staff to work in the sportswear department. Posted to the less ‘prestigious’ men’s underwear department, I had no backstory to my Macy’s employment beyond wanting a paycheck. Nonetheless, Sandy and I became friends. He was to be a key figure in my long-term academic interest in South Asia and, ultimately, Sindh.

***

Sandy and I did not last too long as Macy’s sales staff. After both leaving Macy’s, we remained friends. Our friendship continued even after we both left Palo Alto. Sandy attended World College West in Petaluma, CA, for its International Business BA Program. The college’s requirement that students do work-study in a developing country appealed to Sandy because he could do ‘participant-observation’ at his family’s business in Bombay. I went to the University of California, Santa Cruz (UCSC), with no real idea about what I wanted to do. However, my rudderless college experience did not last long. In my second quarter at UCSC, I took Introduction to Cultural Anthropology. I heard about the course from another student living in my dorm. She described cultural anthropology as a field based on learning about how people lived in other countries. The son of international schoolteachers, I spent most of my youth learning about people from other countries. Ironically, I did not do very well in my Introduction to Cultural Anthropology course. Nonetheless, because the field fit my background, I declared anthropology as my undergraduate major.

Before attending UCSC, I knew nothing about cultural anthropology. Like many others, I thought anthropology was physical anthropology. However, UCSC paired physical with archaeological and cultural anthropology (something common in the United States). All three shared a commitment to ‘fieldwork’. Fieldwork in cultural anthropology often involved living among and learning from people in other countries. After taking an anthropology course about India, I concluded that South Asia would be my fieldwork area. This conclusion resulted in me taking all the classes about South Asia at UCSC. It also resulted in me reaching out to Sandy with questions about traveling to India.

***

Sandy insisted on organizing my travel to India. He also insisted that I visit his family in Bombay before starting a year of studies at St Stephen’s College in Delhi. Sandy told me that his family would plan my travel from Bombay to Delhi on the Rajdhani Express, one of India’s best trains. Wanting the broadest possible range of experiences, I agreed to Sandy organizing my travel. He collected my travel dates and told me he had a Sindhi ‘connection’ who could get me flights from San Francisco International Airport (SFO) to Bombay.

I drove with Sandy to SFO for my flight, but I still did not have a ticket. Sandy assured me that his connection would get me from SFO to Bombay on Singapore Airlines. According to him, it was one of the world’s best airlines. When we arrived at SFO, I still had no ticket. Sandy left me in the parking lot of a Lyons Restaurant close to SFO so that he could meet his connection at the airport. After forty anxious minutes, he returned to the parking lot with a ticket. I was off to Bombay and my first trip to India! Sandy arranged for his family’s driver to meet me at the airport in Bombay. They intended to take care of everything. All I needed was to enjoy my flight on Singapore Airlines, which, according to Sandy, had ‘the best’ inflight service in the world.

While long, my travel to Bombay was uneventful. As Sandy promised, his family’s driver met me at the airport. The car looked new and ‘swankier’ than similar vehicles on the road. (I later learned that it was a Premier and based off a Fiat design.) Exhausted from my trip, the ride from the airport to Bombay’s Churchgate area, where Sandy’s family lived, was mostly a blur to me. However, when I passed a street sign for Santacruz, I thought that Bombay, a mega-city, smelled very differently from Santa Cruz, CA.

***

Memories of the generosity that Sandy’s family extended to me will always be with me. This Sindhi family was my first experience in South Asia. Their spacious Churchgate flat was in an ideal location for exploring Bombay. Despite my dislike for heat and humidity, I went on long daily walks to explore the city. My hosts always listened patiently to what I saw and experienced over lunch and dinner. They encouraged me to discover different areas of Bombay by accompanying their cook on his daily market trips. After one such trip, and not yet fully aware of India’s class and ethnolinguistic landscape, I discussed looking forward to learning Hindi so that I could talk with the cook and other people in their language. Sandy’s father informed me that the cook’s mother tongue, as well as that of the other domestic workers that he employed, was not Hindi but Marathi. He also told me that he did not speak Marathi. Instead, Sandy’s father said that he spoke ‘Hindustani’ to the cook and domestic workers. He informed me that Hindustani combined Hindi with Urdu and that many people understood it in Bombay. While competent in Hindustani, I noted that Sandy’s family mostly spoke English with friends and guests.

How class, language, and ethnicity collided in Bombay became more apparent to me when Sandy’s family took me to the Willingdon Sports Club. I first heard about this club when Sandy traveled from San Francisco to Bombay for a weekend to confirm his membership in it. I thought it was odd to travel so far for a club membership. Later, I learned that the club only admitted its current members’ children and that an applicant’s family background was essential. Due to these facts, Sandy’s membership in it was a statement about his family’s status rather than about him. Since his family paid World College West’s tuition, Sandy had little choice but to return to Bombay and confirm his club membership.

While I waited for Sandy’s family to conclude a game of squash, I sat on the club’s veranda and read. I had a copy of Renato Rosaldo’s Culture & Truth: The Remaking of Social Analysis that I brought with me from the United States. About culture, ethnicity, and the politics of inequality in anthropology, I stopped reading after ten minutes and wrote the following in the back of the book:

Everything is white: walls, marble floors, furniture. Even the Indians are all of a lighter skin tone. The waiters have no name tags, but numbers and are of darker skin tone. Mimesis is key. Everyone [is] dressed like westerners almost. [They are] all very preppy and upper-middle [class] in nature. They start to play an [electric] organ with [a] piano & drum machine too [at] some time. [It] sounds like I am in a Romanian circus. There’s a crow that occasionally flies in and lands on one of the white ceiling fans. It is black and crows as if singing along with the music, or is it begging? It too is black and doesn’t fit. Many people are speaking English, and two young girls are having a problem communicating with their waiter. This [experience] is mind-blowing, and I am feeling quite non-compos mentis. I find the whole place a bit revolting. The imperial nostalgia … I don’t feel nostalgic. I feel better amidst the chaos of Bombay streets. The thing is that this isn’t colonial; it is a bit dingy. [The] white is noticeably grey, and the bathroom is ugly, with all cement and chips coming off the wall. All the tables have bells to call the servants. More proof of dingy: badminton courts look like a war zone. They are remodeling, they tell me. The roof above the courts’ entrance has a big hole (more hole than the roof).

Even thirty years after I wrote it, the above passage was (and remains) difficult for me to unpack with themes and ideas central to Rosaldo’s Culture & Truth as well as my subsequent academic interest in colonialism, inequality, and ethnicity in South Asia. I learned much about these topics after leaving Sandy’s family in Bombay to attend St Stephen’s College. Nonetheless, I owe Sandy’s family a debt of gratitude for introducing me to them, in a profound way, by taking me to the Willingdon Sports Club so long ago.

While at St Stephen’s College, I honed my South Asian language skills and traveled in India extensively. When Sandy came back to Bombay to fulfill his college’s work-study requirement, I visited him at his family’s flat. One day, the family driver took us to the nearby Oberoi Hotel. During the previous month of travel, I drank only chai, and I hoped to score a good cup of coffee. Sandy was searching for a pack of Marlboro Lights. While on our dual quest, Sandy turned to me and suggested that I give up studying anthropology and South Asia. (Earlier in the day, I announced a desire to complete a graduate degree focused on these areas.) He maintained that a more ‘practical’ field, like journalism, was more worth my time. In his view, teaching at a college or university didn’t have much ‘status’ unless it was Harvard, Yale, Berkeley, or some similar school. Before departing for India, Sandy’s brother-in-law in Palo Alto (who went to the Stanford Busines School) said something similar to me. When listing schools worth attending, he rattled off a list of public and private ivy league universities. After completing the list, he paused and stated: “UCSC too, of course.” I ignored Sandy’s advice but did complete my MA at a public ivy, the University of Texas at Austin, and my PhD at Columbia University, a private ivy league school. It was at this latter institution that I took up the study of Sindh.

***

I got to know people from Sindh long before traveling to it. Sandy initiated my interest in the region when he brought me a book about ‘Golden Sindhis’, the generation born in Sindh that departed after Partition. This generation’s struggle to reconstitute its social and economic status fascinated me. It also inspired me to make Sindh the focus of my PhD research and to visit Pakistan.

My earliest encounters with Sindhis born in Pakistan were at community gatherings in the United States. At these Sindhi gatherings, they often wore their region’s traditional topi or hat. They also often sat together in a group. I learned from them about Sindh’s past and present. They taught me about the region’s diverse multi-culturalism. A nostalgia for it frequently punctuated our conversations. Participating in community gatherings was an opportunity to repair Partition’s severing of the Sindhi social body. Like phantom limb syndrome, they felt that those who left Sindh after Partition remained attached to it. In Pakistan, I’ve encountered a similar socio-cultural sentiment.

***

Pakistan is a diverse country. People in Pakistan speak over seventy languages. It has multiple regions, all with distinctive ethnicities and centuries-long histories. Like in India, Pakistan’s different ethnic groups don’t always get along.

Such was the case when I visited Sindh in the summer of 2011. In the region’s capital of Karachi, hundreds upon hundreds of people died that summer. Rival ethnic gangs and political parties littered the city with tortured and dismembered dead bodies (which they stuffed into gunny sacks and dumped on the streets). This violence diminished following the deployment of the Sindh Rangers, a federal paramilitary force. However, it persisted and forced the rescheduling of The Second International Seminar on Sindh Through the Centuries from 2013 to 2014.

The Second International Seminar on Sindh Through the Centuries hosted an array of international and domestic Pakistani scholars. It also included scholars and literary figures from India: Jetho Lalwani, Supriya Banik Pal, Kailash Shaadaab, Vinod Asudani, Arti Asudani, and Saaz Aggarwal. The seminar’s organizers accommodated some participants’ vegetarianism by cooking for them in their homes with new pots and pans. While an academic gathering, the event was also an opportunity to contrast Sindhis’ tolerance for their own diversity with the intolerance of other ethnic groups in Karachi. Politicians from the Sindhi-dominated Pakistan People’s Party reinforced this contrast. Syed Murad Ali Shah (Sindh’s current Chief Minister), Agha Siraj Durrani (Speaker of Sindh’s Provincial Assembly), Syed Khurshid Ahmed Shah (then Leader of the Opposition in the National Assembly), Sharmila Farooqi (Sindh’s Minister for Culture and Tourism), Chaudhry Aitzaz Ahsan (then Leader of the House for the Senate), as well as numerous National and Provincial Assembly members attended or spoke at the seminar.

***

I enjoyed traveling on the M-9 motorway from Karachi to Hyderabad. After Bahria Town, the road was somewhat desolate but beautiful. With the Indus River hidden to the east and the Kirthar National Park and Mahal Kohistan Wildlife Sanctuary on the West, the motorway darted between Sindh’s plains and mountains. My last trip on the road was to visit Ranikot. A fort located in the Jamshoro District, the circumference of Ranikot’s walls was 32 kilometers. Some called it the Great Wall of Sindh. Getting there required transferring, west of Hyderabad, from the M-9 to N-55. Called the Indus Highway, the N-55 traversed Sindh. The road ended far to Sindh’s north in Peshawar.

I pulled over in front of the University of Sindh, Jamshoro, and picked up an architect involved in restoring Ranikot. We chatted about his restoration work while we continued north toward Dadu on the N-55. Near Manjhand, he interrupted our conversation. He pointed to a building not far from the road. He told me that he had helped restore it, and that it was a temple called Gobind Ram Darbar. In Sindh, people remember it as the last location Bhagat Kanwar Ram performed, before his assassination. A Hindu, but also a Sufi poet and singer, Bhagat Kanwar Ram was a strong anti-communalist. On account of this fact, communalists killed him at Ruk Railway Station on his way from Manjhand in 1939. The restoration of Gobind Ram Darbar was essential to the architect because it celebrated Bhagat Kanwar Ram’s life as a multi-cultural Sindhi. Full of pride, he informed me that people still worshiped at the site, and that it hosted an annual festival.

Gobind Ram Darbar, Manjhand,

Before & After it was restored in April 2015

Images: Endowment Fund Trust for Preservation of the Heritage of Sindh

A bit past Manjhand, we turned off the N-55 onto an unpaved road. It was bumpy and rocky. The road tossed my brain around. The architect abruptly asked: “Why did they [i.e., non-Muslims] leave Sindh for India?” With my head hurting from the road, I dodged his question. I replied that my research was on colonization rather than decolonization. He did not accept my dodge and repeated his question. I capitulated and explained that, before Partition, Sindh had three elites: the landed, the monied, and the administrative classes. The first class was predominately Muslim. The second and third classes were not. I added that the landed classes were rural while the monied and administrative ones were generally urban. To rid Sindh of those they competed with, the landed elite (along with their peasants) supported the Muslim League and Pakistan’s formation. In this Faustian Bargain, they traded their community’s unity for greater power in Sindh. This bargain had little to do with communalism. However, it had everything to do with Sindh’s competing elites before Partition. Now satisfied with my answer, the architect started talking about his restoration work again.

***

Despite challenges and occasional discrimination, Sindhi cultural eclecticism sat well with Nehru’s post-Partition vision of India as a ‘unity in diversity’. In contrast, this eclecticism conflicted with Jinnah’s notion of ‘two states for two nations’ (i.e., Muslims and non-Muslims). So much so that the Pakistani state detained Sindhi nationalist GM Syed for over thirty years. It even classified his home in Karachi as a type of ‘jail’, to keep him under house arrest until he died in 1995.

Syed’s example illustrates how there is more cultural daylight between being Sindhi and Pakistani than being Sindhi and Indian. For the former Sindhi, this light nurtures the growth of nostalgia for the latter. Because this light is more restricted in India, it makes a continued attachment to an Indus homeland difficult. Nonetheless, if nationalism gets put aside, those in India will discover that they have willing partners who yearn to traverse the communal divide and celebrate Sindh’s multi-culturalism.

Matthew A Cook, PhD, is Professor of Postcolonial and South Asian Studies at North Carolina Central University.

The books he has authored or edited include:

Discovering Sindh's Past: Selections from the Journal of the Sindh Historical Society, with Michel Boivin and Julien Levesque (OUP, 2017).

Annexation and the Unhappy Valley: The Historical Anthropology of Sindh's Colonization (Brill, 2016).

Willoughby's Minute: Treaty of Nownahar, Fraud and British Sindh (OUP, 2013).

Interpreting the Sindhi World: Essays on Society and History, with Michel Boivin (OUP, 2010).

Observing Sindh: Selected Reports by Edward Del Hoste (OUP, 2008)

Ae…Zindagi…!

By Geetaraj

Ha…ha… Ae zindagi, maan todhan ee mukhadum ahiyan.

Janam dhiyan mahil ta to munkha kona puchiyo, para jeenyar lai hedha janjal.!

To ko ahiro sabak bi ta na parhiyo, nae e koee zindagia khe manrina lai ko manual hatha mein dhino.

Zindagi bi hika dhakirn jiyan aahe, kadhahin dhakan mathe charh sahikande sahikande, heth lahu samhale bhityun khe hathu dheyee.

Haarne ta carona jo kahar kithan aayo aahe, duniya samoori bandh ta rastan te bazar bandh, dukaan bandh chowtaraf sanato ee sanato.

60 saalan ja ghar mein bandh, kam kandar gharan maan kam karyaryo so bi bina ajoore je,

 Je ajoore jee ghura karyoon ta naukriataan taan hathu khano

Ghara mien vehi bharan khe sambhaliyo ghara jee safaee karyo, baasan maliyo, joyi je kapra dhoe ta tawheen khudha vanjee sukain vijho, bhahir vanjee je ka dava dermal vathi achrni pawe ta bhooth te pati bhadhi, hathan khe ruber saan dhake poi nikro, kahin bi dost yaar yaa mita maita saan bhin metern doori rakhi poi ghalihayo, kahin bi cheesa khe hath laghaayo ta wari pahije naka kana yaa akhiyun khe hath na laghyo jestaeen senitiser saan hatha dhota na aahin. Ghara wapase acharn saan 21 second saburn saan hatha dhoho, aandal sheyoon changia tarah sabuna je pania saan unahan khe saaf karyo, kapra lahe sabuna je pania mein vijhi paarn sinan karyo poi vanjee tawhan jo tawhan je kutumbh saan melap thendo na ta tawhavheen ashoot aahiyo.

Jestaein tawhan mathe dhinal parheez na kaee aahe testanein ghar chadharn te ghar mein acharn mahila na bharan, zaal wataan tawhankhe bhakur milando naee ghile te ka chumi arey karona devta wah toon zore aahein tuhinji maya apram paar aahe.

Heu jo karona qahar ahe, ya duniya je hika kunda mein wasyal qouma je zabardasti ya qismast je maar, insaanzaat je hina janam ya aghyein janam je karman jo natijo aahe.

Har kahin ja karma alag aahin, har jatia ja alag, har mulika ja alag samoori prakriti, Prithvi ain samoori kainat ja alag poi hina rakaas ji aamad saan heu karman ji gharant ee badlji veyee aahe.

Har insaan kahin na kahin namoone bhoge rahiyo ahe karman ji maar, kahija karman je kare sabhu bhoge rahiya aahin, jin jo dosh na aahe, jinjo kahin rajneetia saan wasto na aahe poi bi ho bhoge rahiya aahin

Hiu kahiro Insaaf, qudrat ji kahiri reeti keru samjhe, je karnia lai hiaja rishtedar aahin, dost yaar aahinkortoon ain samaj aahe har kaifyat ji darkhuast wathan lai peshi wathan lai hia zindagi kahin dhaan jawabdar aahe, tuhinjo ain qudrat jo hisaab ker rakhando.

Insaan pahinje aqkul ain taqat saan akash nein udhaman lai wahin thaya, ghare samunder khe paar karan lai jahin baranya, janglan abad kare mahlat thahe chadhiya, chandrma ain biyan grihan ghuja lahi har ghuja jee chandchan kayee.

Para aju iho gharnkundo insaan bevas barnyo hina karona dev jee maar sahi rahiyo aahe, samoori dunya kahije kukarman jo hisaab chukaey rahiyo aahe.

H00 mahabali hunde bi hina marza saan doobadoo natho thi saghe.

Qudrat jawab dhe heeu tuhinjo zulum aahe yaa dhartia te rahanadar insaani jaame mein shetaan je kukarman jo natijo.

The Book Musical CROCODILES REMEMBER:

Inspired By The Memoirs Of Seth Naomal Hotchand

by Subash Kundanmal

"Subash Kundanmal's 'Crocodiles Remember', is a fascinating historical play, set in the turbulent times of the nineteenth century. Based on the memoirs of Seth Naomal Hotchand, a merchant banker, turned spy turned folk hero, the story has great conflicts, unforgettable intrigues, and characters that left their mark on history. A real theatrical experience!"

KABIR BEDI - Voting Member Academy of Motion Picture Arts & Sciences, International Thespian/Writer/Producer.

"Crocodiles Remember abounds with Shakespeare's spirit. It is packed with historical figures and events but has a fictional source story with characters who evoke a wide range of human emotions."

Mathew A. Cook, P.H.D., Author of Annexation & the Unhappy Valley: the Historical Anthology of Sindh's colonization.

"Provocative! Epic poetry in motion.! Subash Kundanmal weaves a tapestry of fact, fiction, and unfettered imagination to give us theatre in its purest form. Crocodiles Remember will remain forever relevant and timeless.

Kavi Raz - Winner Peoples Choice Award (Best Drama) & International Actor, Writer, Producer & Director.

"Colorful! Moving! Historically and Culturally engaging!"

John S. Wordell, Music Dept Chair - Los Angeles School of the Performing Arts.

"A work of considerable promise".

Dr. Frank X. Ford - Artistic Director - Santa Monica Civic Light Opera.

"Best exhibited in Subash Kundanmal's Book Musical 'Crocodiles Remember is the ability to give voices and theatrical purpose to the Characters.

Babs Subramanium - Emmy Award Winner - Directors Guild of America.

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Purple Pebbles 

by Raj Daswani 

I know uncle Raj since I was ten years of age. He was and still is quite handsome and charming. So is his wife, Didi Geeta, another beautiful and charming lady. We children were impressed and inspired by them They were young, rich and an intelligent couple who were happy and happening even in those early days after Partition.

They were twice exiled; first from Sindh/Pakistan, and then from Mumbai/India. Now, for many decades, they have made London their home. Even today, in advanced age, they are quite smart, in spite of being Sindhis, which is quite rare. That is maybe because they both belong to the artistic side of life, being part of the literary circle. Raj has been a film director and writer and Geeta has been an actress and writes fine poetry. That makes them open-minded with a progressive outlook.

This present volume of selected English poems, PURPLE PEBBLES is Raj Uncle’s ninth published work. He has written novels, plays and poetry, besides editing an on-line newsletter around the Sindhi community. That is quite an amazing achievement.

In the beginning pages of this volume appear these words, “I am not a writer.” Quite intriguing of him to write this. In the following page, he dedicates this work to his beloved wife Geeta, saying, “She has tolerated my tantrums for 63 years.”

Coming to the poems, they seem very simple at first, but re-reading them for the second or third time you find a diamond here, a pearl there, a ruby here and there. This is because he has a penchant for speaking straight yet, discreetly layering it with a hidden meaning and living truths.

For example:-

‘We don’t need anything to enjoy life

We already have life to enjoy everything.’

-Questions, only questions. No answers!

-War kills humans, humans love wars.

Arun Babani

I have before me a collection of my old friend Raj Daswani. His identity has mainly remained as a Sindhi writer. I have reason to believe that he shares my view that as we have lost about three  generations to Sindhi Language and culture in order to eventually bring back to their roots in future we have to build the bridges and the bridge can be only English Language. The book contains the poems that reflect gamut of emotions as it spans the entire life span.  It is said that poetry is ‘Emotion oft felt but never so well expressed. It is also said that to analyze the poem would be akin to dissecting the bird to know how it flies. I shall refrain from such an endeavor. I will stress the one emotion that prominently stand out in poems is that of HOPE and OPTIMISM.  I will share only a few examples.

“We don’t need everything to enjoy lifeWe already have life to enjoy everything”………

“Positive thinking gives you life”……..

“Let us meet today and re-live our past, present and future”

There are many more to savor in the book.....a must to keep on your side table.

Mohan Gehani 

BUY NOW ON AMAZON

ALSO BY RAJ DASWANI "SHATTERED SINDH SCATTERED SINDHIS"

Sindhi Matrimonial 

By Manoj Vasandani

Mother seeking suitable bride for her 39 years old son, living in Los Angels, California.

Her son is a divorcée, has no children. He is 5’ 7” tall and is working in I.T. Field.

He is a non vegetarian and they belong to a middle class family.

He is seeking someone who is spiritual, mature and open minded.

Interested party should contact via email at nvfamily27@hotmail.com

Video Poem By Poonam Wadhwani

***************

LOVE IN HEARTS’ DAY-VALENTINE’S DAY             

By SAROJ SHAHANI. PUNE

VALENTINE’S DAY IS ALSO CALLED LOVE IN ALL HEARTS DAY

EVERY YEAR FEBRUARY, 14 TH IS THE DAY WE CELEBRATE THIS DAY

VALENTINE WEARS FANCY ACCESSORIES  AND COLORFUL RIBBONS 

ITS IMAGE HAS  A CUPID CARRYING  A BOW AND  ARROWS 

FORGETTING THE STRUGGLES , BAD THINGS & SORROWS

AND NEVER TAKING A HALT ON THAT ROAD OF  TRUE LOVE 

BE IT A JEWELRY, A  RED  ROSE, A KISS OR EVEN A SIMPLE CARD

SPECIAL SURPRISES , LIKE PAPER HEARTS OR WORDS OF KINDNESS

GIVING WITH LOVE TO  A SWEETHEART, PARENTS OR EVEN FRIENDS

THUS SHOWING THAT YOU DO  CARE  FOR THEM ON  THIS  DAY

AND LOVE THEM WITH YOUR HEART  & SOUL ON VALENTINE’S DAY

BY MAKING THIS VALENTINE’S DAY SPECIAL IN EVERY DAY

A COMMON BOND OF LOVE IS SHARED BY ONE & ALL ON THIS DAY

AS THERE IS NO END FOR TRUE LOVE THEY SAY ON VALENTINE’S DAY

SAROJ SAYS WHY SHOULD WE CELEBRATE THIS DAY ONLY ONCE A YEAR

BUT MAKE LOVE IN ALL HEARTS DAY EVERYDAY FOREVER AND EVER

OUR WORLD WILL BE A LOVELY PLACE TO LIVE WITH HARMONY & PEACE

ESSENCE OF  REAL RELATIONSHIPS WILL BUILD STRONGER BOND OF LOVE

Blast of the day

Mohini is kidnapped.

Kidnapper sends her husband, Mohanlal, a piece of her finger and demands a ransom.

Mohanlal replies "Ye Ungli to kisi ki bi ho sakti hai.."

MUNDI  Bhej  MUNDI"!!!

👳 👳 👳 👳 👳

Kheer

Launched with love for everything Sindhi, our newsletter, Sindhi Samachar, aims to be circulated amongst our Sindhi family and friends intended to forge unity and interaction within our community. We hope our brothers and sisters globally participate and contribute towards it with your views, Sindhi news, Sindhi jokes, or Sindhi recipes, which we will be happy to publish under your name.

Editorial Content

Raj Daswani

Umesh Daswani

Vini Melwani 

Geeta Raj

Disclaimer:The views and opinions expressed in Sindhi Samachar by our contributors are those of the authors and do not necessarily reflect the official policy or position of the editorial team of Sindhi Samachar. Any content provided by our contributors, bloggers or authors are of their opinion and are not intended to malign any religion, ethnic group, club, organization, company, individual or anyone or anything.