Culture is a concept encompassing the social behaviors, institutions, and norms found in human societies, along with the knowledge, beliefs, arts, laws, customs, abilities, and habits of individuals within these groups. Culture is often attributed to or derived from a particular region or locality. When people from one region migrate to another in small numbers, they generally abandon their original culture within two or three generations, adopting the language, identity, and culture of their new location. This phenomenon has been observed repeatedly in various places. A simple example is Pakistan, where many in Sindh emphasize their cultural heritage. However, most residents have origins in Iran and Central Asia, and within two or three generations, they assimilated into Sindhi culture.
However, when large groups migrate, this process becomes more complex. Such groups not only retain their cultural identity for multiple generations but often influence the local culture significantly. For instance, in Sindh, the Baloch community, despite centuries in the region, has not fully assimilated into Sindhi culture. Instead, their influence has been so strong that many Sindhi traditions, such as wearing the traditional Balochi or Afghan cap, are now considered integral to Sindhi culture. History attests that this cap was not part of Sindhi culture before the arrival of the Baloch.
A similar phenomenon is evident in the United States, where large numbers of Italians, Irish, and Mexicans migrated. Their cultural imprints are profound: Italian mafia influences persist in major cities, Italian cuisine is integral to American culture, and Irish and Mexican cultures have also left significant marks. Immigrants from Pakistan, India, China, and Arab countries maintain their cultural identities through localized communities. In a developed country like the U.S., education systems foster diversity without imposing uniformity, ensuring respect for all languages and cultures.
The Muhajir culture is uniquely significant. It is unparalleled in human history as the only cultural identity born out of a population and land exchange. When Pakistan was established, 90% of non-Muslims from its territories migrated to India, while about 15% of Indian Muslims moved to Pakistan. Punjabi migrants blended easily into Punjab due to shared language and culture. However, millions of Urdu, Gujarati, Haryanvi, and Rajasthani speakers who migrated to Sindh did not assimilate into Sindhi culture. The massive influx and subsequent injustices and discrimination against them led to their evolution into a distinct cultural group.
The term “culture,” derived from the writings of the Roman thinker Cicero, originally referred to the cultivation of the soul, emphasizing human development’s highest potential. Over time, philosophers adapted this idea to encompass the ways humanity overcomes primitive states through arts and societal progress.
Culture is shaped by forces encouraging change and those resisting it. Externally, cultures evolve through interactions among societies. Humanity’s journey from caves to organized tribes and cities spans thousands of years.
In 1986, American philosopher Edward Casey described cultural integration as a deep internalization of traditions, involving their preservation, refinement, and care. It is up to the Muhajir community to enhance their culture or remain trapped in outdated practices. Traditions that hinder progress and welfare must be discarded promptly. For instance, while chewing betel leaf (paan) is a cultural symbol, its misuse through indiscriminate spitting and health-damaging tobacco consumption should be discouraged.
Poetry, a cornerstone of Muhajir culture, should remain close to the heart and become more meaningful over time. Anthropologist E.B. Tylor defined culture as the complex whole encompassing knowledge, belief, art, morals, law, customs, and all other capacities acquired by humans as societal members.
Culture allows individuals to transcend material existence, providing a framework to see themselves as valued members of a world of meaning. Muhajir culture’s distinctiveness lies in its shared identity forged by migration. The children of migrants from various parts of India grew up together in Sindh’s cities, creating unique cultural mosaics in Karachi, Hyderabad, and Sukkur. Karachi reflects the influence of UP and Gujarat, Hyderabad blends UP, Rajasthan, and Haryana traditions, while Sukkur presents a unique Sindhi-Muhajir mix.
Culture, central to anthropology, includes the shared practices of human societies, such as arts, rituals, and technologies. In 2020, a group of young Muhajirs committed to celebrating their culture, organizing the first successful Muhajir Culture Day on December 24, 2020. Previous attempts had failed due to opposition from political parties and groups, including MQM factions. Despite challenges, including the COVID-19 pandemic, the event celebrated Muhajir identity.
As history and philosophy show, culture is neither static nor imposed. It evolves with time, shaped by migration and societal changes. The distinctive Muhajir culture emerged as an inevitable consequence of the massive exchange of populations during Pakistan’s creation. Despite critics denying Muhajir’ identity as a distinct community, their shared experiences and traditions affirm otherwise.
Muhajirs Are Not a Nation?
This is one of the most absurd claims. Nations arise from political, social, economic, and cultural conflicts. In Sindh, a deliberate strategy was implemented to instill hatred against Muhajirs in the minds of Sindhi-speaking individuals. So-called Sindhi intellectuals often begin their narrative with Sindh’s 5,000-year history, conveniently ignoring the fact that the world is not gullible. The knowledge of Sindh’s ancient civilization only came to light in 1920 with the discovery of Mohenjo-daro, aided by Bengali and British archaeologists. Before this, Sindh’s history revolved around the *Chachnama*. The so-called 5,000-year culture being referenced was actually the shared culture of Punjab, Haryana, Gujarat, Khyber Pakhtunkhwa, and Balochistan.
The current Sindhi language evolved from Prakrit, an ancient vernacular spoken across the Indian subcontinent. This language developed from post-Vedic Sanskrit and was prevalent between 600 BCE and 1,000 CE. Afterward, Prakrit’s influence waned as regional languages such as Hindi, Sindhi, and Punjabi emerged. Ultimately, Prakrit disappeared in its original form, leaving its mark on subsequent languages.
Evolution is an ongoing process. The 5,000-year-old Mohenjo-daro civilization no longer exists, nor does the ancient Prakrit language. Similarly, the Sindhi language in its current form is only a few centuries old. The Muhajir identity, however, emerged after Pakistan’s creation as a result of systematic injustices—quota systems, hatred, unlawful occupation of abandoned properties by feudal lords, linguistic bills, ethnic riots, and the nationalization of Muhajir industries and educational institutions during Bhutto’s era.
Some suggest, “Why don’t you become Sindhi?”
**Why and how to become Sindhi?
First, you have subjected Muhajirs to unbearable oppression, depriving them of their dignity and turning them into overburdened taxpayers while simultaneously spewing hatred. If such a demand were made in a developed Western country, the person making it would face imprisonment, and their party would be banned. This is blatant racism and hatred openly propagated in Sindh.
Those making this demand must answer: Have Baloch and Pashtuns “become Sindhi”? This demand is not only foolish and ignorant but also hypocritical. Have you done anything to make Muhajirs consider this seriously? You talk about Sindh’s agriculture, its gas and coal resources, and its rights over the Indus River, but why do you go silent when Karachi is discussed?
The quota system has dragged Sindh into incompetence. Karachi suffers from a broken water system, poor drainage, ruined roads, and piles of garbage. Your bureaucracy runs the city, yet you remain silent. Karachi bears heavy tax burdens, its educational institutions charge significantly higher fees than those in rural Sindh, yet there is no outcry. Muhajirs are barely represented in your political and social parties. Why?
Take Sukkur and other cities in rural Sindh as examples. Muhajirs live in significant numbers there, yet they are not part of your political framework. Why? Their lifestyle, culture, and language remain the same as before. So why the hatred? Why are they deprived of administrative and political leadership?
You celebrate Sindhi Culture Day, but why are Muhajir properties attacked during these celebrations? Why are robberies carried out under the guise of culture? Is this how you expect Muhajirs to “become Sindhi”?
The *ajrak* and Sindhi cap are symbols of Sufism, not racism or hatred. Sufism stands for love, peace, and mutual progress. Sindh, which is considered a bastion of Sufism, must return to these values. Racism must end. Shah Inayatullah Shaheed’s philosophy of humanity should be embraced, and the messages of Lal Shahbaz Qalandar, Shah Latif, and Sachal Sarmast should be acted upon. This would enable Muhajirs and Sindhis to work together for Sindh’s unity and prosperity.
Muhajirs are rightful stakeholders of the exchanged land. Sindh, with its ever-changing civilizations, must recognize this shared heritage.
Despite resistance, Muhajir Culture Day has gained momentum. While some Muhajir parties opposed the celebration in 2020, smaller groups like Greater Karachi and Farzand-e-Zameen celebrated it with vigor in 2021. By 2023, even PTI and PPP had started supporting the event.
I appeal to Sindh’s peace-loving and progressive Sufi-minded Sindhis to end hatred. Embrace Muhajir identity as an inseparable part of Sindh and work towards unified positions on shared issues like rural and urban development, thereby fostering unity and progress.
Nadeem Rizvi
Mutaruka Sindh Tehreek
+1801 4625343