Sheedi people Black race, an article based on interesting information about the black Sheedi race living in Pakistan, which tries to cover the situation from the evolution of the black race to the present.
The city of Karachi, Pakistan, is a mixture of many colors, like the Sindhi Rally (Sindhi veil), where many linguistic communities and races live. A part of this rally is also the black Sheedi community which is one of the oldest communities on this earth. This community is known in Pakistan as Sheedi, Dada, and Abyssinian. Historians write that the black community belongs to the descendants of( Ham bin Noah).
The presence of this community in this region is evidenced by the fact that the famous historian of Sind, Mir Ali Sher Qane, writes in his book “Tahftah-ul-Ikram” that the name of this region is Fell because of Other historians have confirmed this. The mention of the black Sheedi race also seems to be related to the civilization of Sind where experts say that the DNA of the human skeletons found there is similar to that of the black people. Blacks still keep their identity alive with their traditions.
About Sheedi People:–
Ghulam Akbar Malik distributed a component in the day by day Dunya on Black Nations (Sheedi) on February 13, 2013, in which he composes that “Before the Aryans attacked this nation, the area was claimed by Black Nations. These blacks presumably additionally had the Turani impact because of which they are likewise called Dravidian countries, their general occupation was cultivating and these Dravidian countries were more humanized and progressed than the various countries of their time.
Archeological unearthings as Moenjodaro and Harappa are sufficient to demonstrate this point. At the point when the Aryans attacked through the Khyber Pass, Taxila was likely the main focus of the Dravidian country to come in their manner. Are Obviously, the Aryans would have grabbed the Taxila region from the Dravidians first to enter Punjab and Sind and would have vanquished it more effectively than different urban communities in Punjab.
A portion of the dark Dravidians of Taxila was subjugated by the Aryans and some fled to South Punjab and Sindh. In any case, as the Aryans propelled, the Dravidian country ran in front of them towards present-day Sindh. Without a doubt, the savage Aryans of these Dravidians additionally faced extraordinary conflicts, however in what capacity can an acculturated country rival a savage country that was somewhat better than the Dravidians as far as military weapons? Harappa or Jalilpur was most likely the last fortification of the Dravidians who were vanquished by the Aryans.
The culmination of Aryans to Sindh occurred long after the triumph of Sindh and Punjab. She took asylum in the moderately troublesome territory. The leftovers of the individuals who were oppressed by the Dravidian Aryans are Musli, Marathi, Choura, Chamar in present-day Punjab, while the dark Shaidi individuals in Sindh and the present Makran and Sahil to Malabar territories are as yet occupied. Afterward, most likely another dark blood was added to the beachfront pioneers of the Arabian Sea, which students of history called the “Chaldean” country, and present day history recollects that it as the “Cole” country.
Mian Muhammad Siddique Musafer (Shaidi) Higher Education Specialist: –
Muhammad Siddique Musafar is one of the top educationists in Sindh. He belongs to the Shadi community of Pakistan and is known for his excellent services to education in the southern part of Sindh. These good poets are the best prose writers and journalists.
The land of Sindh has been the birthplace of many elders, patriots and philanthropists in different periods of its history. Due to the sincere and immense efforts of these accomplished personalities, the name of Sindh has always remained bright. These personalities not only maintained the specific civilization of Sindh but also welcomed the evolution of human civilization with a smile. ۔ He has been working day and night to enlighten not only himself but also his people with knowledge and wisdom. He is one of the many eminent personalities who has worked tirelessly for the promotion of Sindhi literature even in the most unfavorable conditions. Worked hard This is the personality who belongs to the Shaidi community, and about whom the famous columnist Khurshid Qaim Khani writes that “Mian Muhammad Siddique Musafar Shaidi in the second and third decade of this century, Sindhi literature, education, poetry, journalism, He has worked tirelessly for the promotion of sociology and music.
Mian Muhammad Siddique Musafar Shaidi was born on April 1, 1879 in the house of Shaidi Gulab Khan in Tando Bago taluka of Badin coastal district of Sindh in an environment of extreme poverty. After completing his primary education in Tando Bago, he entered a training school in Hyderabad for higher studies. After completing his education in 1901, Musafar Shaidi started teaching in the same training school and continued to study Persian from Asidwaran Akhund Abdul Rahim Hyderabadi and Arabic from Muhammad Fazil Shah. He also wrote books which were taught as a syllabus in Bombay Presidency besides Sindh, for which he also received certificates of appreciation and cash prizes from the Director of Public Instruction, Bombay. The same training school later reached the level of a training college where Musafar Shaidi served as the editor of the monthly “Akhbar-e-Taleem” for eighteen years, in which academic, literary and research papers were published to raise educational awareness in Sindh. Keep playing an important role. In 1919, Musafer Shaidi also started the Hindu newspaper Brahmo Samaj. In 1935, he started a newspaper called Laar Gazette and also founded the monthly Al-Habash newspaper.
Musafer Shaidi’s efforts for the promotion of Sindhi prose are of fundamental importance, especially in the field of children’s literature and the first, second and third level of Sindhi curriculum prose and poetry. For a long time it was taught as a curriculum. He also wrote more than two hundred books and translated many articles which he selected from Persian and English literature and added to Sindhi literature. At present, except for a few of his books, all the other material has been lost intentionally or unintentionally. There are seven parts, Diwan-e-Sangi, Surkhanbat, instructive views of freedom and slavery, Qurb-e-Qalich.
In 1919, Musafar Shaidi, along with Mir Ghulam Muhammad Khan Talpur, established an English school in Tando Bago, which became the third largest high school in Sindh. His efforts for the betterment and betterment of the Shaidi community can never be forgotten, the focus of his struggle was to awaken the consciousness of acquiring knowledge, in which he was largely successful. He worked day and night for the unity of Shadi and today the unity of Shadi is the result of his hard work and dedication day and night. This great grandson of Sindh died on September 24, 1961 in Tando Bago, and thus, through a long struggle, this great figure who made his mark in the Sindhi literary and social circles ensured a great honor for the Shaidi community.
Mughran (Sheedi Intrument)
Maghram has been an ancient instrument of the black Shaidi community, which is as important today as it was in ancient times. This instrument is played differently in different places and it has a spiritual status in Sheedis.
This instrument is the most important source of our solidarity and identity; it is the Mughram who has set an example by uniting the Sheedis of the whole world in a relationship of love and brotherhood. Mughran is actually an African word, the meaning of which is narrated from our elders that “caller, caller, joiner” means it. In fact, whenever the beat of a crocodile resounds, as far as its sound reaches from afar, anyone who is intoxicated will leave all his work and come closer to the crocodile, that is, there is a cry in his voice that attracts everyone. She does.
Dhol has a special place in the life of the Sheedis and especially they have a spiritual bond with the beat of Mughran, the ecstatic sound of which when they dance together, the animosities dissipate and all the people get together and Loved in a mysterious series. Especially on festive or happy occasions, on moonlit nights, Mughran is played with the Brazilian sheedi ” Berimbau”. Its rhythm is very similar to Mughran and it is also played standing up. In the same way, the Caribbean Sheedis call it “Bata” and they play it in various festivals. In India, our Sheedis play it on the occasion of Baba Ghor’s Urs. They accompany four drums called Mosenda and Jalpa. There must be four of them. There are three numbers, one of which is called Rahmani and the other two are called Qaisar. The Sheedis of Brazil also use three drums to play “Utaba ko”, in which the big drum is called “Rum Rum”, the middle drum is called “Rum Pi” and the small drum is called “Li. In the African country of Zanzibar, regular music is played. In Sudan, there is a large-scale dahmal called Sufi dance, which they mention. Their rhythm is similar to that of Dahamal here in which there is not even the slightest difference.
The rhythm of the mugharman or the butt that plays with it has a kind of emotional state and this sound is prominent in other playing instruments along with it. The songs that we call adjectives have a special effect on it. There are three main types of mugharman rhythms, the first of which is the keto werhu, which consists of three rhythms in the classical style, and requires considerable skill to play. Not everyone can play this rhythm, it requires exercise. What is mentioned in this rhythm is called mavai, and this mavai consists mostly of questions and answers, it also includes many manqabat. The second type (lus) is simple rodham which is also commonly called plain. Due to its simplicity, this rhythm is played in the Tarbiya pattern which has more playfulness. In this style, dhikr is mentioned first and later songs of happiness also become a part of it, so when this style reaches its peak, all the sheedi are associated with a state of consciousness. The third type of style is commonly called Dhammal, which is considered to be the mother of the Leva style. There are many similarities between the way it is played and the way it is played. The sim of Dahmal is found in the same way in every way. The mention of Dahmal is in Swahili, Sindhi, Urdu, which are late in understanding due to the accent.
Along with Mughran, there are also instruments in which “Nafil” which is made of sea shell, Malunga is a star-like instrument played by our Sheedi brothers in India, Egypt which is like Jhan Jhan which is called Shekher in English. Are There is a slight difference in the rituals of Sheedi Dahamal in Karachi and Sind but the series is the same. Inland Sindh also plays Dahamal in Rajab and Sha’ban. Nafil is usually played at the shrines by the Malang type people. Seeing this, the idea of shahnai emerged, which is used with great skill, especially by ginger, while the charm of its voice attracts attention and its tone is a melody of unity.