ETHNOGARHPICAL STUDY OF MEGHWAR COMUNNITY

AT PARKERI VILLAGE,

TALUKA UMERKOT DISTRICT UMERKOT

IRSHAD AHMED KHAN KHOSO

Roll No 2k10/Anthro/57

Supervisor Prof Lal Bakhsh Jaskani

DEPARTMENT OF ANTHROPOLOGY ANDARCHAEOLOGY

UNIVERSITY OF SINDH JAMSHORO

Year 2013
 DEDICATED

To

My Sweet Father and Mother

&

My Beloved Brother M.A English.Imtiaz Ahmed Khoso and all my Brother and Sisters

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Irshad Ahmed Khan S/o Ghulam Mustafa was born in Umerkot city u/c II District Umerkot on 07
/07/1988.Primary education from Government Primary Umerkot , Matriculation Exam Passed from
Government high school Umerkot, Higher secondary Education from Government Umerkot Degree
College Umerkot and graduation from University of Sindh Jamshoro in Department of Anthropology &
Archaeology in 2013. His research study work on ETHNOGARHPICAL STUDY OF MEGHWAR
COMUNNITY AT PARKARI VILLAGE,TALUKA UMERKOT DISTRIC UMERKOT for fulfills the
requirement of B.Sc Degree Program.

Contract No # +923333319383

Email address; Anthro_pology10@yahoo.com

Residence address: Khosa Mohalla Ward#310 U/c II Umerkot

Taulka and District Umerkot Sindh

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Acknowledgement

With the name of ALLAH

Whose most merciful and beneficent.

First of all, I would like Thankful to ALLAH whose blessings are always with me and granted me the
patience, determination and courage to complete this task.

I am very thankful to Chairman Department of Anthropology and Archaeology Sir Muhmmad Mukhtiar
Kazi his guidance and encouragement to me during my four years study. Iam very thankful with the core
of my heart, my theses supervisor Sir Lal Bux Jaskani for his guidance and help during my research, his
frankly attitude and cooperation in every time when I have need. I extent my deepest thanks to my
respectable teacher Professor Lal Bux Jaskani for his encouragement and cooperation at every time
during my research and also during my studies. I am very thankful to my other honorable teachers Sir
Mohbat Ali Shah, Sir Sunnel, Sir Manik Mustafa Shar, Sir Muhammad Hanef Leghari Sir Rafique wassam
and Madam Sausi Dhamra for guidance and beloved and never forgettable attitude during my four years
studies.

I am also grateful to other staff of Department of Anthropology and Archaeology, clerk Mr. Tulsi Das,
Madam , Peon Hussain Nohani, and Adeel for their friendly attitude and cooperation.

With the deepest vehement of gratitude I regard vigorous tribute to my parents whose affection, endless
love and prayers have always been a source of strength for me. I do not know how to thank them for
complete faith in me. Thanks for always loving me more than I deserve. Their prayers love guidance and
strength has always been my greatest assets in life. I also indebt to My dear Father Ghulam Mustafa , his
prayers and blessing always with me every moment of life.

I am also thankful to my class fellow friends and my sweet friends especially Mansoor Ahmed, Gotam
Das ,Kashif Shah, Kashif Petafi, Aslam Mahar, Santosh Kumar, Tuljaram, Tahar Jamali.

I am great full to my others friends, Rano Mal,, Faqer Manthar khoso and liaqet ali khoso.

Irshad Ahmed Khan……

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Chapter# 1

Contents

Introduction…………………………………………………
Statement of Problem……………………………………..
Meghwar as Community………………………………….
Significance of the Study………………………………….
Objective of Study………………………………………….
Hypothesis…………………………………………………..
Explanation of Key Terms…………………………………
Ethnography…………………………………………………
Community…………………………………………………..
Economy……………………………………………………..
Local………………………………………………………….
Research Methodology……………………………………..
Rapport building……………………………………………..
Participation Observation…………………………………..
Informal and Un structured Interviews…………………….
Focus Group discussion…………………………………….
Sampling………………………………………………………
Socioeconomic Census Survey form………………………
Photography………………………………………………….
Daily Dairy…………………………………………………….
Field Notes……………………………………………………
Research Local…………………………………………………
Key information…………………………………………………
CHAPTER TWO …………………………………………………..

Content……………………………………………………….

2.1 Name…………………………………………………………….

2.2 Local……………………………………………………………..

2.3 History of Local………………………………………………….

2.4 Umerkot………………………………………………………….

2.5 Physical Funture………………………………………………..

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2.6 Climate…………………………………………………………..

2.7 Area Boundary of local…………………………………………

2.8 Language………………………………………………………..

2.9 Dress Pattern…………………………………………………….

2.10 housing Pattern………………………………………………….

2.11 Food Pattern……………………………………………………..

2.12 Religion Institution……………………………………………….

2.13 Religion……………………………………………………………

2.14 Basic Amenties of life…………………………………………….

2.14.1 Medical Facilites…………………………………………………

2.14.2 Education…………………………………………………………

2.14.3 Transport Sytem…………………………………………………….

2.14.4 Entertainment…………………………………………………...

2.14.5 Electricity………………………………………………………….

2.14.6 Water supply & Drainage System……………………………….

2.14.7 Police Station………………………………………………………

2.14.8 Communication…………………………………………………….

2.15 The Peoples………………………………………………………...

2.15.1 Major Caste in this area…………………………………………….

2.15.2 Meghwar………………………………………………………………

2.15.3 Jogi…………………………………………………………………….

2.15.4 Malhi…………………………………………………………………...

2.15.5 Maharaj………………………………………………………………..

2.15.6 Kolhi……………………………………………………………………

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Chapter 3
Contents
Meghwar AS A UNIQUE COMMUNITY
3.1 INTRODUCTION………………………………………………………
3.2 ORAL HISTORY OF MEGHWAR…………………………………..
3.3 MEGHWAR: AS DISTINCT CASTE GROUP………………………
3.4 MEGHWAR: AS FUNCTIONAL CASTE GROUP……………….
3.5 SOCIAL ORGANIZATION OF MEGHWAR COMMUNITY……….
3.5.1 KINSHIP………………………………………………………………
3.5.2 FAMILY SYSTEM……………………………………………………
3.5.2.1 JOINT FAMILY…………………………………………………….
3.5.2.2 NUCLEAR FAMILY……………………………………………….
3.5.3 AUTHORITY STRUCTURE…………………………………………
CHEPTER # 4

SOURCE OF ECONOMY

4.1 ECONOMIC ORGANIZATIONS……………………………………..

4.2 MALE ECONOMIC ORGANIZATIONS……………………………..
4.2.1. HARI (FARMERS)…………………………………………….….....
4.2.2. DUKANDAR (SHOP KEEPER)……………………………………
4.2.3. BOWERCHI (COOKS)…………………………………….………..
4.2.4. GOVERNMENT JOBS……………………………………………...
4.2.5. SEASONAL WORK……………………………..…………………..
4.3. ROLE OF FEMALE IN ECONOMIC ACTIVITIES. ………………..
4.3.1. SINGING……………………………………….……………….…….
4.3.2. GOVERNMENT JOBS………………………………………………
4.3.3. WORKING IN HOMES OF WADERAS (LANDLORDS)…………
4.3.4. WORKING IN FIELD………………………………………………...
4.3.5. BHART BHARAN (EMBROIDERY). ………………………………
4.3.6. SALE OF SANDHANO (PICKLE)………………………………….
4.4 CHILD LABOR………………………………………………………..

Chapter#5

SUMMARY AND CONCLUSION………………………………………..

BIBLIOGRAPHY…………………………………………………………..

GLOSSARY………………………………………………………………..

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CHAPTER # 1

Introduction

There are two groups of Meghwar Community in Sindh one is Meghwar and other Parkeri Meghwar have
study in Parkeri Meghwar they live in Meghwar UC-2 Umerkot it is also a different from others
communities living in Sindh basically they are speaking Parkeri

The Meghwar are there own culture characteristics and can easily be distinguished from the manstream
culture they have particular belief system Another major peculiarity is there economic system Meghwar as
a community are a potential source of anthropological Interest clue to their traditional way of living. The
present ethnographical study deals with a Meghwar community living in Sindh and Aims to Know who is
Meghwar are what is their culture? It also focus women traditions, their culture dress and economy are
culture practices through this study lot of information about Meghwar community and their culture patron
can be obedient.

Statement of Problem

Meghwar as a community is very traditional and they represent they typical textures of their culture in
different as acts of their daily life before going to field same question in my a mind who are Meghwar?
How have they preserved their culture what are their rituals, belief, and custom who kiths are treaded by
land lords, while performing the agricultural activities? How man and women contribute in household
economy is what kind of carmines, women like to perform what kind of musical instruments are used by
men? to know about social, economic and political organization of Meghwar? How they responded by
other communities.

MEGHWAR AS A COMMUNITY

Academic Dictionary of Anthropology defines the Community as:

A group of person who share a common sense of indent and interact with each another can sustained
basis. In a Community all person love social standing entails the right and responsibility to produce
culture in its manifold forms. A person share Community with another when the can not disengage form
hiss social relationship with other A good lest for this is it a person can ignore another persons trouble
then these who do not share community.

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Significance of the Study

Indigenous Communities in Pakistan have maintained their original set of values to live an eminent family
live indigenous communities are un touched by the prosperity of technological advancement and
economic growth there way of living is very near to natural at the moment indigenous communities are
changing heir life style new generation is not casing their an castral culture and wisdom Meghwar are the
indigenous and ancient people living in different parts of Sindh their is community concern old tradition
and culture practices.

Objectives of the Study

 To study oral and written history and culture of Meghwar.

 To investigate the religious rituals and beliefs of Meghwar.
 To study their economic activities.
 To study the children’s and women role in everyday life in their community.

Hypothesis

I am observing this community because this is a valuable and traditional in Sindh this community has
separate status of history as example Rooplo Meghwar same problem over society ignore his community
because in Hindus this is schedule cast so through my thesis I want to give their states.

Explanation of key terms

The basic explanation of all anthropological and the current research is a problem focused research as
will it is based not only on collection of descriptive ethnographic date about Meghwar community but also
emphasizes women household oral, history ceremonies these before proceeding any further the following
terms needed to be deferent.

Ethnography

Whatever we see observe or get first hand data while doing fieldwork about societies customary
behaviors beliefs or attitude we describe them according to research objectives this is why it is also said
that ethnography is an art of description of culture.

Community

(Keesing M. Felix (1976), encyclopedia of Anthropology)

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Almost all the social scientist on the world is sincerely engaged in the analysis of the behavior of human
beings. Anthropologist enters into the community as an ethnographer to collect data about currently
significant behavior of the particular society ethnography is the discipline concerning with the pro

Research Methodology:

Every scientific discipline has a set of rules and procedures which have to be followed for conducting an
effective research. Anthropology is a discipline which has multiple instruments to carry out research.
Research methodology consists of the research techniques and tools which will be use for data collection.
These anthropological methods and their applications are given below.

Rapport building:

Rapport building is the first stage of ethnographic fieldwork; it is too difficult to get information from natives
who have their own ways of living style without rapport building. I’ll use this technique when entering in
the field because it will provide manifesto to make good interaction with the local people and to select
informants and key informants.

PARTICIPATION OBSERVATION [

In the anthropological research participation observation is considered to the most imported technique for
data collection according to the ressall.

Participation observation involves establishing report in new committee learning to act so that people go
about there business usual when you show up and removing yourself everyday from cultural immersion
so you can intellectualize what you learned don’t into it perspective and write about it convincingly (1994-
137).

By using this technique I become a part of the community and observed them as being their member.
This was direct way for me to get information form them it help me in getting close to people making
them feel comfortable enough with presence so that I could observe and record information about there
lives I lived according to the native’s customs. Participating in most activities that the perform in their daily
routine.

Informal & unstructured interviews

Conduction formal interviews and asking question form people is a difficult task in situation of formal
interviewing people are respondents get conscious of their interview status informal interview method
allows question to be formed in the course of conversation out side a structured format. This as informed
and comparatively less restrictive way of extracting information form the interview.

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I used this type of interviewing during my research. This method proved very helpful in establishing good
report with information and also gathering important relevant information is as systematic manner. This
method was used to get in depth information about women’s role in decision making as well as
information ceremonies and ritual. This technique provided me information about income related issue
and it was also helpful in terms of me getting to know family attitude towards women in forma discussion
people feel more comfortable to discuss their personal issue.

CASE STUDY

Case study method is widely used in anthropological research and is an important source to know the in-
depth analysis of community’s perceptions about different phenomena. I have done case studies of 2 ill
persons as sample, one family as sample for knowing their belief system,

Focus group discussions

Focus group discussions (FGDs) are very helpful in getting different people’s opinion on selected issues
in a time efficient fashion. A focus group discussion is an informed discussion in which usually moderator
or facilitator (researcher) interviews a group of 6 (at least) to 12 (at most) people suitable for getting
knowledge so that if one member hides of forgets the information the other tells it. The group should be
heterogeneous in which the respondents ideally should not know each other.

I conducted three focus group discussion for on and half hour each approximately during my field stay.
The first focus group discussion (FGD) was conducted on oldest people (above 60years of age) of the
community. Other focus group discussion was conducted with oldest female (above 60 years of age) was
well as form middle age (40, 50 year old) females of the community this focus group discussion helpful
very much about women’s traditional signing.

. Sampling

Bernard defines sampling as samples are used to estimate the true values or parameters of statistics in a
population and to do so with a calculable probability of errors.(1994.11)

My target population in this study was Meghwar Paro after conducting socio-economic census form all
the households stratified random sampling was used to draw the representative sample of the
population . Whole population was divided into two strata were made an the basis of age and gender age
was further divided into three sub strata of children young and olds forms each sub-stratum 16 people
were token as sample by dividing them into two strata of 8 individuals each form either gender which were
another sub-strata these 20 peoples were thus selected for in –depth interviews and 4 case studies to find
out the culture aspects of Meghwar life and to collect information about the women traditional singing and
dancing.

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Socio-economic casus and survey forms

Casus was used to create village profile it helped me in getting basic information such as number of male
female age religion castes sub caste occupation of males and females and their source of income and
level of income.

Photography

This techniques is used to create a visual record o f any community for me it was a great task to get their
photos it was usually through very bad to have photos of females but as time passed I developed intimacy
with the natives and won their trust when I got close to them they allowed me to take their photos.

Daily dairy

Daily dairy is effective means of keeping the record of a researcher activity it is a personal thing and most
important is just to have one and to keep it separate it keeps a researcher to deal with loveliness fear and
other emotions that make field difficult during data analysis dairy becomes and important professional
document.

Field Notes

For field workers field notes are of almost importance I used to write my field notes daily and regularly by
arranging data where field notes serves as a means to store the daily information so, we can say that field
notes are the core tools of research.

Research Local

I have select my research local at Meghwar paro Umerkot UC-2 city and taluka and district Umerkto this
location is left side bajeer Colony and right side Khosa paro and the Meghwar is in city Umerkot.

Key Informants

Good informants are people to whom you can talk easily, who understand the information you need and
who are glad to give it to you or get it for you. Key informants is a respectable and trustworthy person who
connects a provides him with a lot of reliable information. He / she is a person with whom a field
researcher has intensive interaction has intensive interaction for extensive of period of time in order to get
valid information I selected two people and developed close relationship with them and made them as my
key informants. They were persons who had cordite relationship with every one in the community. One of
these key informants was lady who had close relationship with his community. Other is male member he
had close relationship with community members as well as out community.

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LITERATURE REVIEW

ETHNOGRAPHY

The ethnographer participates fully in peoples daily lives for an extended period of time watching what
happens, listening to what is said and asked questions and collecting data what ever data is available to
throw light on the issues with which he is concerned. Encyclopedia of cultural anthropology concludes:

“Ethnography literary means portrait of people. It is a cultural description with regional reference. It refers
to a special strategy of anthropological research and to its product. The basic concept of ethnography
developed out of stress on field.

Knowledge of humanity rests on the description of various life ways and that field work is an
indispensable element in the education of cultural anthropologist and in the collection of basic information
upon which other conclusions are based field work is the process of observing and participating in the life
ways of people and the result are reported as ethnography.”

(Hunter 1976: 147)

Above definition of ethnography indicates that ethnography is about recording the culture of people as
they indicate it. While looking at the distinctiveness of terms of ethnographic research and monograph
what t he ethnography is, Macmillan dictionary of anthropology defines it as:

“This term (ethnography) is used with two distinct senses: that of ethnographic research (fieldwork) and
that of an ethnographic monograph (ethnographic writing). As a category of anthropological research,
ethnography is characterized by the first hand study of a small community or ethnic group. Such studied
combine to varying degree descriptive and analytical elements, the central characteristics of conventional
ethnographic are that they focus on one specific culture or society and consider the theoretical or
comparative generalizations from the stand point of ethnographic example.”

(Seymour -Smith 1986: 98)

Regarding the strategy of ethnography David L. Sills in international Encyclopedia of social sciences
rightly says:

“The ethnographer tries not only to rely upon published out lines and questionnaires, he shuns interviews
with informants carried out in artificial setting, and he avoids premature quantification and are over diffe
rentiated measurement. Initially at least flexibility, curiosity, patience and experimentation with many
alternative devices and procedures are desirable.”

(1975: 175)

Frake and Goodenough in Encyclopedia of Cultural Anthropology writes:“Ideally ethnography constitutes

the rule for producing anticipating and interpreting appropriate culture behavior in given setting”.

(1996: 17)

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Ethnography, Geertz says,

“ Ethnography interprets the flow of social discourse and fixed it as a historical document” (International
Encyclopedia of Social Sciences, 1979: 419)

As for Felix M. Keesing is concerned, he regards

“Ethnography as description of customs or specific culture that is local way of life”

(1958:5)

Haults words here that has defined it in a very layman‟s term: “Ethnography is descriptive study of
particular societies, usually those that are non literate and underdeveloped in technological sense.”

(A Modern Dictionary of Sociology: 135)

Russell says:

“Ethnographic field work is foundation of cultural anthropology.”

(1994: 136)

Spradely describe ethnography as that:

“As most professional writers will affirm, the only way to learn to write is to write. In the same way that
learning to swim cannot occur during classroom lectures on swimming, discussions of principles and
strategies to follow in writing do not take us very far in learning to write. It is best to observe other
swimmers, get in the water yourself and paddle around, and then have own experienced swimmer point
out ways to improve your breathing and stroke.”

(1979: 204)

Tylor characterized ethnography as:

“Anthropologist up to that time as being so concerned with constructing unitary system to explain the
cultures internally or their development through time that they spent much of their effort classifying
ethnographic observati ons into typologies and abstract definition of types and sub types .”

(1969: 418)

In the book of ethnography principles in practice Pelto said as:

“Even in anthropology, where ethnography has always been the staple research method, a similar, if
milder, tendency, to the establishment of distinct researchtraditions can be found”

(1978:10)

History of anthropology reveals that initially it was based on ethnographic account of different cultures and
societies, which were exotic and intrigued the Europeans. Franz Boas first articulated the central place of
ethnography and its major tenants in United States Bronislaw Malinowski did the same Britain. Malinowski
established a widely, quoted and read example of ethnography in his writing about his two years of field

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work in Trobriand Island which he commenced in 1915. Malinowski advocated that anthropologist must
spend long time in one place and remain in close contact with people. Every day life details should be
collected through minute detailed observation and should grasp native‟s point of

view (Malinowski 1915).

Meghwar people

Meghwar,  large caste living in the central and western mountain area of India, numbering about 650,000
in the late 20th century. The largest group of Meghwar live in Mahārāshtra and Gujarāt states. Although
identified as cultivators and labourers, many Meghwar survive only by gathering firewood and hiring out
as labourers, subsisting on berries and mangoes in summer when food is scarce.

The Meghwar are organized into several theoretically exogamous clans and are largely Hinduized but
retain some of their former animism. They believe sickness is caused by an angry spirit or deity and that a
second marriage may awaken the spirit of the first spouse. Traditionally classified as a tribe, they were
redesignated as a low Hindu caste, containing the subcastes Agri and Ahir.

The Meghwar people are historically an ethnic group native to Rajasthan, Himachal Pradesh, Gujarat,
Maharashtra, Uttar Pradesh and Haryana states.

Originally, all Meghwars were Hindu. Later, during the Mauryan Empire some Meghwars converted to
Buddhism, during the Mughal Empire some converted to Islam, and some converted to Christianity under
the British Raj.

According to legend, the Meghwar claim to be descendents from the Black Dwarf that came forth from the
body of King Vena. Numbering more than 12 million they are one of the largest communities of western
India. The Meghwar constitute of a number of communities with various occupations and cultural
identities while still remaining Meghwar. As their name implies, fishing is a common occupation; other
common occupations include: laborers, agriculturists, water carriers, boatman, and animal husbandry.

History

There are very few records concerning Meghwars prior to the 19th century. There are records of Jhalkari
Bai, She was a daughter of a Meghwar farmers, Sadovar Singh and Jamuna Devi. She was born on
November 22, 1830 in Bhojla village near Jhansi. She is one of the famous Women to fight against British
in Indian Rebellion of 1857. (Other one is Rani Laxmi Bai )

In the State of Maharashtra, Shivaji's Commander-in-Chief and several of his Generals belonged to this
tribe. ‘A History of the Marathas’ note with pride the bravery of Shivaji's army consisting mainly of
Mavalas and Meghwars. His General, Tanaji Rao Malusare, who was always referred to by Shivaji as ‘My
Lion’ was a Meghwar. When Tanaji fell fighting for and winning the‘Kodana Fort’, Shivaji renamed the fort
as ‘Sinhghadhh’ in his memory.

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In the 1857 uprising a number of Meghwar women fighters played an important role in trying to save the
life of the ‘Rani of Jhansi’. Among them was a very close colleague of the queen named Jalkaribai. She
was a village girl and hailed from a very poor family. It is said that she had an encounter with a tiger while
she was collecting firewood in the jungle and she killed the tiger single handed with her axe. She had a
striking resemblance to Rani Laxmibai of Jhansi and because of this Rani took interest in her and
inducted her into the women's wing of the army. During 1857-58 there were several British raids on
Jhansi Fort and the Rani repulsed every one of the attacks. Later when the fall of fort became imminent
Jalkari bai and some generates convinced Laxmibai to escape quietly with the help of supporters. In a
ploy to deceive the British, Jalkari bai dressed herself up like the Rani and took command of the army.
The British found out the truth, but it was too late. The Rani had covered a considerable distance by then.
Jalkaribai fought the British forces valiantly but was eventually forced to surrender. The British general,
impressed by her loyalty, courage and fighting prowess treated her with respect and set her free.

Today, the largest population centre is located in Maharashtra, Gujarat, Uttar Pradesh, Madhya Pradesh
Himachal Pradesh, Rajasthan and Delhi areas. There are smaller distributions across the world, due to
the large immigrant diaspora. In the immigrant diaspora major populations centres include the Nepal,
Pakistan (During the Partition of British India), Bangladesh, Guyana(Black Indian Meghwar Hindus in
Guyana) and UK.

Professor Sriram panthi states that by taking population statistical analysis into consideration the
Meghwar population growth of both India and Pakistan and Bangladesh since 1925, Quanungo's figure of
three million could be translated into a minimum population statistic (1988) of 10 million.

Culture and society

The Meghwar community has its own distinct identity, with a particular focus on folk dance. These dances
typically incorporate nautical themes that commemorate the fishing and seafaring traditions of the
community.The dance is performed by both men and women divided into two groups, where fishers stand
in two rows holding oars in their hands. The dancers move in unison, miming the rowing of a boat.
Fisherwomen stand opposite the men with their arms linked, and advance towards the men. The separate
formations then break up and dance together, with movements symbolizing the waves and the actions of
rowing and casting fishing nets.

Additionally, Meghwars have a rich tradition of Folk Song, with songs such as Aga Pori Sambhaal
Dariyala Tufaan Ayalay Bhari and Me Hai Meghwar being famous both within and beyond th e Meghwar
community.

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Religion
According to Ekveera Devi.

In 1925, the population of the Meghwar people was around three million in British India, made up of
followers of Two major religions Hinduism (80%), Buddhism (19%).

Most Meghwars are adherents of Hinduism, India's dominant religion. Meghwars from around Mumbai
worship the goddess Ekaveera, most notably at her shrine near Karla Caves at Malavli near Lonavala.
Ekaveera is particularly venerated on Chaitra Purnima (the 15th day of the first month of the Hindu
calendar).

wIndian Empire (1857-1947).

Social customs

Meghwar festivals

Meghwars celebrate both mainstream Hindu festivals and traditional festivals unique to their community.

Narali Punaw

Narali Punaw is the most important festival for Meghwars. According to the Meghwar seafaring tradition,
this is the day after which the wind strength and direction changes in favor of fishing, and thus this is the
day on which Meghwar celebrate the start of a new business season. Prayers are made to the sea god,
and Puja religious offerings are made for the community's fishing boats.

Shimaga

Shimaga is the Meghwar counterpart to the Hindu festival of Holi, and is celebrated at the same time.

Marriages

This is the most important and very joyful ceremony in Meghwar peoples. Generally wedding is 4 days
program. Haladi is a very famous rituals in Meghwar.

Languages

Meghwar people usually speak languages according to their Living areas like Gujarati, Hindi, Gojri, Dogri,
Rajasthani, its dialects (Haryanvi, Malvi). Meghwars from Haryana and Rajasthan mostly speak Haryanvi
and Rajasthani specially their dialects Katchi.

MEGHWAR FOLK DANCE & SONGS

The Meghwar community has its own distinct identity and lively dances. The dance incorporates elements
that this community is most familiar with - sea and fishing. The dance is performed by both men and

16
women divided into two groups, where fishers stand in two rows holding oars in their hands. The dancers
move in unison, portraying the movement of the rowing of a boat. Fisherwomen are in the opposite rows
with their arms linked and advancing towards men folk. The separate formation then break up and they
dance together with movements symbolizing the waves, the breakers and rowing from cliff to cliff and
casting of nets to catch the fish.

There are many Meghwar songs which are famous all over India. Some known once are as follows. Aga
Pori Sambhaal Dariyala Tufaan Ayalay Bhari; Gorya wer Basali ; Me Hai Meghwar ; Chikna Chikna ;
Dang Ding ; Lal lal pagote ; Chandnan Chandnya ; Dirki la bombil; Maza Kombra ; Me Dolker ; Haldin
Bharlay ; Dol Doltai ; Nach go Nach ; Galyat Sakali ; Paru go Paru ; Lai Lai Liakarni ; Gomu Tuze Dadan
Go; Vadal Wara ; Valav re Nakva ;

Wednesday, 29 June 2011 Meghwar- The native fisher folk of mumbai

Meghwar in Pakistan

As the Rann of Kutch extends into parts of Pakistan, there are also Kutchi Meghwar among the
Pakistanis. The Hindu Meghwar tribes are located mostly in southeastern Pakistan. They are primarily
concentrated in the fertile flood plain of the province of Sindh. There are several major subdivisions of
Meghwar in that area, including the Parkari Meghwar, the Wadiyara Meghwar and the Tharadari
Meghwar.

Meghwar folk culture

The Meghwar community has its own distinct identity, with a particular focus on folk dance. The dance
incorporates themes that this community is most familiar with - fishing and the sea. The dance is
performed by both men and women divided into two groups, where fishers stand in two rows holding oars
in their hands. The dancers move in unison, portraying the movement of the rowing of a boat.
Fisherwomen stand opposite with their arms linked and advance towards the men folk. The separate
formations then break up and dance together with movements symbolizing the waves and the actions of
rowing from cliff to cliff and casting nets to catch fish.

CHAPTER TWO

Content

17
2.1 Name

2.2 Local

2.3 History of Local

2.4 Umerkot

2.5 Physical Funture

2.6 Climate

2.7 Area Boundary of local

2.8 Language

2.9 Dress Pattern

2.10 housing Pattern

2.11 Food Pattern

2.12 Religion Institution

2.13 Religion

2.14 Basic Amenties of life

2.14.1 Medical Facilites

2.14.2 Education

2.14.3 Transport Sytem

2.14.4 Entertainment

2.14.5 Electricity

2.14.6 Water supply & Drainage System

2.14.7 Police Station

2.14.8 Communication

2.15 The Peoples

2.15.1 Major Caste in this area

18
2.15.2 Meghwar

2.15.3 Jogi

2.15.4 Malhi

2.15.5 Maharaj

2.15.6 Kolhi

Chapter # 2

19
2.1 Name

This is an ethnographic case study of Meghwar community at Parkari Village in Uc-2 Umerkot with special
emphasis on women’s traditional agriculture community use as organization name is Meghwar welfare
association sindh there president Mukhi who take decisions every problem related with their community

2.2 Local

The local of the study Meghwar Village Umerkot it is in city Umerkot it come in rural area UC-2 Umerkot.

2.3 local histories

The local history goes back in British period that time it was only ground when their was no rain in
tharparkar so the Manu Meghwar migrated to Umerkot and they founded his resource people come into
this area and other community live in this village Meghwar is famous because the first Meghwar migrated
in this area, when they migrate that was only little taluka Umerkot now days it is famous district of
province sindh.

2.4 Umerkot

The Umerkot district come into Thar also is called gateway tharparkar the Umerkot is first was Amarkot.
The Amar was Hindu ruler of Amarkot. There ware many rular of soomra, Rajput, Talpur the Amarkot was
famous the king Akbar was born in Umerkot when his feather Humayoon fled from military defeat at the
hands Sher Shah Suri. Rana Parsad, a Sodha Rajput ruler of Amerkot. Gave refuge to humayoon and
also the famous Umar arrested the Marvi. The above all story of Umerkot covering in Umerkot fort. After
in created of Pakistan there was taluka Umerkot and in 2005 it become the District Umerkot.

2.5 Physical Future

The District Umerkot is the part of desert and sand. Geographical divided different parts one is desert
Thar wah lack?

2.6 Climate

The climate of the Umerkot as it like district is on the whole is moderate the months of May and June,
July, August are very hot during the day with maximum and minimum temperature of 41 OC and 260C. This
follows by and abrupt falls in temperature during the night with pleasant breeze which makes night
comfortable. December and January are the coldest month with maximum and minimum temperature of
250C and 110C. some time cold winds from Baluchistan make the winter severe highest about the end of
August this is much less in may when the air is uncomfortable dry fogs are common in the cold season
the district less in rain shadow area. Heavily laden southwest monsoon clouds rising from the Arabian sea

20
pars over this area without any shower except occasional shower in the month of July, in winter the
district get some rain cyclonic winds blowing from the Persian Gulf.

2.7 Area Boundary of Local

Area boundary of this village is about one hundred acres and this village decided in different neighbor the
research is conducted form the Meghwar (neighbor). The area boundary of Meghwar is round about nine
acres.

2.8 Language

There are three dominantce languags in this village that are “Parkri, and dhatki and also Sindhi Meghwar
are speak the parkai language long time they live Umerkot but also speak their basic language.

2.9 Dress Pattern

The most common dress used by the male member of Meghwar that is shalwar and kamize same time
also use sindhi topi and youngest are use paint and shirt among the ladies they use dress pattern
Ghaghro, Choli women have concept of parda, young girls are not modern and they use simple Ghaghro
Choli.

2.10 House pattern

Housing pattern is generally two type of local one is paka other is Kacha. Also pakka house are used rich
people kind there is separate guest room the Katcha is used basically by people poor people mostly there
guest room is pakka.

2.11 Food Pattern

There is use mostly generally food rice wheat and vegetables there some vegetarian peoples not use
meat but some use sample meats as chicken and fish.

2.12 Religion Institution

There are two Temple in Meghwar area because there are mostly Meghwar Population live so they pray
in Temple and give there religious education.

2.13 Religions

According to My key in format on in Meghwar community live here no other community live here.

2.14 Basic Amenities of life

2.14.1 Medical Facilities

21
In my local there is not available government dispensary or hospitals so in emergency case they go to two
Kilo meter away one private hospital but doctor is not MBBS also local doctor.

2.14.2 Education

In my local there is only one boys primary school there is no availability school or college from girls they
go 2km they two kilo meter go away from the Village.

2.14.3 Transport system

In may local there is no only raksha (Chingchi) available for transport and some bike are available and
common little transport used for business.

2.14.4 Entertainment

Television and internet mostly use in entertainment of household and also available use Cable network,
and old people use radio and conversion in street mostly boys use mobile for a song and play cricket and
source of women entertainment was television.

2.14.5 Electricity

In my local there is light available the electricity come in 1970 Mr. Zulfiquar Ali Bhutto period. They use in
houses, shop 5 and flour mills.

2.14.6 Water Supply & drainage system

Water is available in my local city. There is water supply also available and mostly people used hand
pump. But many hand pump water is salty and this is not drinking. The drainage system in my local area
is best because our area there is upside. So they have best drainage system.

2.14.7 Police Station

In my local there is available police station then also all staff has “SHO” inspector and other staff are
available they have police mobile and bike available. In the of time of emergency Police help line (15)
number provide for our city.

2.14.8 Communication

Communication is basic need of life so roods are available to link with every city of sindh telephone
facilities available in my local only middle class families use in this facilities internet also regular use at
home.

22
2.15 The Peoples

In my local UC-2 there are different casts live in this area they speak different type of language,s as
katarani dhatki and sindhi.

2.15.1 Major castes in the village

There is different caste live in my local they have personal and dentify and pattern there are different cast
group living in my local.

2.15.2 Meghwar

This is major caste in my local there is two type of Meghwar found in Sindhi one is katarani and other is
Meghwar there language is katarani and propossion is main economy system are Meghwar and
women,sare embroidery.

2.15.3 Jogi

This tribe is found throught out Sindh and their occupation is beggary.

2.15.4 Malhi

Malhi is are found in lower Sindh.The speak Dhatci and home larger settlement in Umerkot.

2.15.5 Maharaj

This is big caste of Hindu religion. Different caste of Maharaj such as they are Birhaman, Bhojak, Gurara
& Bawa. they found in all of sindh. They some people in religions matters. The lead all kind of nitual and
Maharaj in Hindus religion.

2.15.6 Kolhi

There are found throught out Sindh and also speak Gujrati, Marwari, Sindhi & dhatki. The main
occupation business men doctor now educated class in Umerkot and its sorunnding. They are considard
lower cast on dalit but not today. Some time it is lower caste of hindu but this time they are not except
lower caste because he is well educated.

23
Chapter 3
Contents
Meghwar AS A UNIQUE COMMUNITY
3.1 INTRODUCTION………………………………………………………
3.2 ORAL HISTORY OF MEGHWAR…………………………………..
3.3 MEGHWAR: AS DISTINCT CASTE GROUP………………………
3.4 MEGHWAR: AS FUNCTIONAL CASTE GROUP……………….
3.5 SOCIAL ORGANIZATION OF MEGHWAR COMMUNITY……….
3.5.1 KINSHIP………………………………………………………………
3.5.2 FAMILY SYSTEM……………………………………………………
3.5.2.1 JOINT FAMILY…………………………………………………….
3.5.2.2 NUCLEAR FAMILY……………………………………………….
3.5.3 AUTHORITY STRUCTURE…………………………………………

24
MEGHWAR AS A UNIQUE COMM UNIT Y

3.1 INTROD UC TION

The current chapter focuses on the history, origin, migration and settlement of Meghwar in
Sindh especially in village Meghwar daro in district umerkot .This chapter also includes the causes
of migration through oral and written history, li neage and their family structure. The chapter will
also interpret the cultural traditions of Meghwar and their politico-economic organization.
3.2 ORAL HISTORY OF MEGHWAR

Where from Meghwar came i n Sindh? It was major question for me duri ng the field research, so I
firstly tried to know about their history. According to my Key informant Kanji Meghwar, there are
two groups of Meghwar live in Sindh. One which Speak parkeri language and they came from
Nagar parkar like Muscat, k a t c h i now they are living in Katcheli and in upper Sindh and they call
themselves Katchi Meghwar. Other speaks Sindhi language and they call themselves as harki
Meghwar (research carried out from the later group). They came from India and firstly lived in
the Parkar and Upeer side of sindh and then they spread in the various cities of lower Sindh. Now they
are li ving in the cities of Nagarparkar, Umerkot and also live in all of sindh. According to an old
person p a r ka r i came from Nagarparkar. It was not our own interest or will to come in Sindh and
live there but it was the i nterest of British government; the British brought us as slaves. In the
locale, they migrated from the district Tharparkar and inhabited separate paro (neighborhood).

3.3 MEGHWAR : AS A D ISTINCT C ASTE GR OUP

Meghwar is also called the Rajput community. He called we are son of Sardar Rajput because we
ruled the many government panjat etc. But some conflint and war we came in the lower caste.

3.4 MEGHWAR : AS FUNCTIONAL CASTE GROU P

(Paro Mal) argued that the existence of any custom, social institution or social relation should be
interpreted in terms of its function. Meghwar cultural institution of agriculture has been a functional
necessity for ages to a large section of rural people who live face to face i n small villages. Also,
Meghwar as a caste group is servi ng caste that performs its functions i n socio-cultural set up.

3.5 SOCIAL ORGANI ZATI ON OF MEGHWAR C OMMUNITY

3 .5 .1 K IN S H IP

Kinship literarily means relatedness and in broader sense includes marriage, alliance and relation
of affinity. Encyclopedia of Anthropology defines the kinship as: “the links connect parents to child
in a chain that extends back to ancestors and forward to descendents” (1976:226).
The Meghwar carry recognition of kinrelationships much further than is common in other societies.
They are connected to generation to generation because they not link to own family, also they marriage out of
family.

25
.
Relati ves are expected to be friendly and helped to one an other in time of crises. There for a man
expects hospitality assistance and support a man usually relies upon his close ki ns, parents, sibli
ngs along with their spouses and children are his wives parents siblings who are also supposed to
advise and help facing the problems, whenever any Meghwar arranges any sort of ceremony,
his out of relati ves bring gifts of food and commodities according to their status.

The membership of Meghwar is determined by patri lineal descent that is traced throug h the male
line. Property and the social role of the father transmitted to his sons after having the communal
feast of the deceased father. Father is the responsible to advise, support, look after and
protect their children carefully. All brothers maintain friendly relationship and expected to build
the close relationship with each other. Brothers also help their sisters i n the time of need and
troubles. Elder brother is respected highly by the youngsters who also take care of the youngsters
just like a father.

3.5.2FAMILY SYSTEM

Meghwar live as patriarchal society and the concept of joint family is very common in their
community, mostly they li ve in Joint family system but some of them are livi ng in nuclear as well
Meghwar families according to their living style.

3.5.2. JOINT FAMILY

Among Meghwar most of families are living in joint families, only a few families are living in the nuclear
families.

4.5.3.NUC LEAR FAMILY

It is defined as a unit consisting of a man, his wife and their children. In the Macmillan
dictionary of anthropology, Murdock defines nuclear family as: “Composed of mother, mother’s
husband and their children” (1949.p.111).sm

Nuclear family is a simplest family unit and a common form of the nuclear family consists of
husband, wife and their children.

3.6 RITUAL OF PASSAGE

3 .6 .1 B IR T H

On the birth ceremony of child the father and parents distribute the sweet. After they go to
maharaj note their kindly in the time of birth. After he gives their name some is nine days and

26
some come the name in 28 days they called the (nakhatar). When the six days complete they
rituals the chatti. When the rituals of take the name maharaj come and take the name to the way
of kundali. That day they celebrate big party.

3.6.2 MARRIA GE

The marriages (Meghwar) ceremony they celebrate with music, the first of all boy family came to the
girl‟s family for the Magani (engagement), after engagement there is concept of Dhein Badhan
(settlement of days for marriage). After Magani there are different rituals that are called as sa
wans performed by Meghwar community on marriage ceremony. Here I am writing these all rituals
of sawan in the steps. The first ritual of sawan is performed the marriage, which is Wanwah, that is
Bride sits in a one room for a week and nobody is allowed to meet her except family members. S
he gets gifts from the groom‟s family and other thi ngs; they make Bhogaro (sweets). They gave
corn flour for bride from that they prepare Batan, Mehandi (hydrate) and bride will apply batan
(hydrate) on her body.

Then after special ritual of Sawan will be performed whom they call the Dawan aunty of bride
takes one black thread, which is called Ta weez (amulet) to wear groom for the sake evi l eye.
After then plate of rice is put between bride and groom, after that Kharks are mixing in rice, bride
and groom exchange rice and kharkhs from their hands.

Then other ritual of sawan to performed, which is called Ghathi in that bride strongly hold a
golden ri ng (which is gi ven by groom) in her right hand and bride challenges the groom to open my
right hand with your left hand and snatch that golden ri ng. It means this is matter of ego for
groom, because bride wants to know how strong he is.

After all these ritual of sawans there is very special ritual of sa wan will performed that is called laun
and performed at night in that bride and bride groom set on the Khat (cot) then relatives and friends of
groom are invited to come one by one and they touch head of bride and groom. After that special ritual
of sawan groom take the bride along with him to his house and also take the Saej (bedding), which
is given by bride‟s relatives. Then after one week bride will go to her parents for a visit with her
husband, which is called Sataro.

3 .6 .4 D E A T H

When the Meghwar dies their system of fair? The death body of religion purpose when the some body
the reltives come with take the cloth of kafan, after having made the kahi of janaza and gusal the body
dies. They go to grave called (masna) that place the fair the body. When fair the complet body they come

27
into home take the both, and sit to taddha. The three days raltive eat the meal, 12 days do the pat of
geta and do the satsang. In 12 day do the meal of bars. Afer bars they finish the tadha or monthing.

CHEPTER # 4

SOURCE OF ECONOMY

4.1 ECONOMIC ORGANIZATIONS……………………………………..

4.2 MALE ECONOMIC ORGANIZATIONS……………………………..

28
4.2.1. HARI (FARMERS)…………………………………………….….....
4.2.2. DUKANDAR (SHOP KEEPER)……………………………………
4.2.3. BOWERCHI (COOKS)…………………………………….………..
4.2.4. GOVERNMENT JOBS……………………………………………...
4.2.5. SEASONAL WORK……………………………..…………………..
4.3. ROLE OF FEMALE IN ECONOMIC ACTIVITIES. ………………..
4.3.1. SINGING……………………………………….……………….…….
4.3.2. GOVERNMENT JOBS………………………………………………
4.3.3. WORKING IN HOMES OF WADERAS (LANDLORDS)…………
4.3.4. WORKING IN FIELD………………………………………………...
4.3.5. BHART BHARAN (EMBROIDERY). ………………………………
4.3.6. SALE OF SANDHANO (PICKLE)………………………………….
4.4 CHILD LABOR………………………………………………………..

4.1 ECONOMIC ORGNIZATION

Although economically Meghwar are poor but have different sources of income to earn money for
livelihood.

4.2 MALE ECONOMIC ORGNIZATIONS

29
 4.2.1. HARI (FARMER)

They are work on the land of other communities as Haris (farmers). As Meghwar had come in
Sindh as slaves, so still they are slaves of elite‟s but the concept changes now days, usually they
work in the land of elite‟s. They get money not at the time but after the time (it gives according to
crops season but elite‟s class peoples they do not gi ve them on time). Actually Meghwar do not feel
that they are still slaves but they feel now as their honor. This is the major source of earning in
Meghwar community, they take not only the rupees but things of daily are.

4.2.2 DUKANDAR(SHOPKEEPER)

In my locale there are 8 shops of Meghwar, there are one hotel, 4 ruzuki, one cool carner, and 1 green
gross. They all do their person at occupations.

4.2.3 B OWERCH I (COOK S)

Meghwar are also cook in my locale, they are famous i n cooking and they are mostly required to
cook on the occasions, such as, birth, marriage, and death, they earn 100 Rupees on per Deg (big
pot for cooking). They always for on different ceremonies; not only in the village ceremonies or
occasion but also out of village they have their own identity as Bowerchi (cook) .so the cooking is are
of the occupation of meghwar.

4.2.4 GOVE RNMENT JOBS

In my locale there are many government employes in diffarent jobs some teachers, peons, doctors
and etc.

4.2.5 SE ASON AL WORK

Meghwar, they also worki ng on seasonal wages on different work, like work of Khotai of Gajar
(digging of white carrot), by digging white carrot they earn up to 50 Rupees per bori (sac), so this
work is depend on luck. Peoples go to work in Mango garden on monthly bases as well as they
work on the daily wages. According to them, individual earn maximum 5 thousand Rupees and
minimum 3 thousand Rupees in these two months.

4.3 ROLE OF FEMALE IN ECON OMIC ACTIVITIES

According to Rezig i n the book of women in Islamic societies:

“I n the eyes of men, a women working outside the home’s an i ntruder in the male world, and
she will have to suffer the vexations directed towards a person who has disobeyed the social
norms”

30
(1983: 204)

Women‟s of Meghwar have large amount of contribution in the household economy. Women‟s
of Meghwar are working i n the different fields, which is given below:

4.3.1 GOVE RNMENT JOBS

There are some lady come in the government job some teacher, and some are mid wife.

4.3.2 WORKIN GIN HOMES OF WAD ER AS (LAN DLORDS)

Women of Meghwar community are also working in the houses of elites on monthly wages. Their
monthly pay is four to fi ve Thousand Rupees. Women also get the meals from their home (break
fast, lunch, Dinner).

4.3.3 WORKIN G IN FIELDS

Women of Meghwar also help to their household out side their home by working in the fields i n
different activities. They work with their males Chund (cotton picking), (chi lies picking) and Gudd
(clearing crops from grass) on daily wages as well as on contract basis. The contract may be of 5 to
10 days, their earning comprises up to Rs 80 to 100/ day. The work of Gudd is more because they
can earn Rs 1000/ for 4 to 5 days.

4.3.4 BH AR T BH AR AN (EMBROID ERY)

Meghwar women also make traditional clothes and earn a good money from this business. These
clothes are mostly wearing by women of elites on the different occasions. The art is called bhart;
women make different kind of Gaj (traditional form of embroidery). Women in Sindh always like to
wear this kind of traditional piece of work on different occasions and ceremonies. Meghwar women
earn good income from it; nowadays this kind of work is very much liked by women of urban area.
The women of Kolhi send these traditional forms of embroidery into the urban areas like as city
Umerkot on such ontlets.

4.3.5 SALE OF SANDH AN O (P ICKLE)

Women of Meghwar, prepare different kinds of pickle like as chili, onion, red carrot and mangoes and
sale in other communities. It is major a source of i ncome for the Meghwar women,s make the
pickle of. The pickle of mangoes is the most favorite pickle in other communities but Meghwar
themselves usually eat the pickle of chili with meal.

4.3.6 CH ILDLABOR

31
Meghwar don‟t like to educate their chi ldren. According to one old person (Manu), Meghwar they
send their children for different local works. Mostly boys went for Gah karan (grass cutter), Bero
(wetter) these all works they do on the monthly basies. The boys mostly earn 15 to 20 hundreds
Rupees. The minority of people sends their children i n the fields and help to their family on the
land as Hari (farmar).

Chapter#5

32
 SUMMARY AND CONCLUSION 73

BIBLIOGRAPHY 77

GLOSSARY

SUMM ARY AND CONCL USION

This is an ethnographic study of Meghwar community with special emphasis on Ratuials and
economy role . The locale of study is Meghwar in tulka Umerkot in district Umerkot. Meghwar came in
this village after 1930 from India and started to li ve in a separate paro. Meghwar still have
emotional attachment with their Gujrati ancestors. The History shows that Meghwar were brought
as slaves by the feudal of the area. Sti ll, they are very poor and work as bonded labor of the
Zamindars (landlords) and mostly work in the lands of Zamindar (landlords) as peasants.

When Meghwar came here, they brought old Gujrati culture but with the passage of time certain
changes came in their indigenous behavioral patterns due to the process of cultural assimilation.
Despite of their distinguished physical appearance from rest of the communities in the area, they share
common cultural characteristics like language, dress patterns, marriage and other ceremonial rituals,
economic and political organization.

33
As the current study documents different aspects of their cultural life, but the focus of this
research was the womens Ratuials and Economy role .Meghwar women also perform the house
hold and source of economy through agriculture. People other than Meghwar invite them on their
ceremonies and occasions, so they work as professional. Also perform the profession of agriculture
and other occupation as shop kepper borchi etc. they like to the group dacassing we say(match kachari).
It is part of his culture.

For data collection, I used the different techniques of research as rapport building,
participation observation, informal and un structured Interview, non participant observation, key
Informant, Socio-economic Census Survey, tape recording, focus group discussion, informal
group discussion, daily dairy, fields notes, jotti ng, log, case study and sampling.

Other communities call Meghwar due to their specific physical features. By religion they are Hindu
but come into lower caste there are varouse type of household belong there ethnic system of
caste. Meghwar usually live in joint families but some are l the nuclear families as well.
Economically, Meghwar are very poor people and their economic system is dependent on the
decisions and policies made by the landlords as no one from Meghwar community occupies the
agricultural land. So, they have to serve the rich people for their livelihood as bonded Ratualis
labor as they find no other ways of earning. They are working in the land of landlords as
peasants, their children and females help them during cultivation. Sad and ghor are major
sources of earning for the women linked with the profession of agriculture. Folklore or oral tradition
is very common among Meghwar. They have their own ways to celebrate birth, circumcision and
marriage ceremonies and to participate in death rituals.
The concept of authority at community level is very similar to most of the studies done by different
ethnographers. According Alan Beals (1962), in Gopalpur, there is one man who is the head of village
called Gauda who is wise and admirable in every way superior to the ordi nary men. The Gauda
is wealthier and better educated than from any one else, in an essential part of the social order. As
Joe. E. Pierce (1964) described in his study that the villagers made one headman that is called
Muhtar, he is the headman of the community or village, who takes the decisions on the behalf of
local population and the same concept of traditional authority can be found at village level in
Sheedis where the patel makes the decision on behalf of the community. They have also the
concep ts of Jamadar and Qazi who take the decisions on behalf of the community in the past but
a significant change can be observed i n the vi llage as this authority is no more
Traditional now and Alhabash welfare association takes the decisions.

34
There can be seen continuity and change in traditional Ratuals and ecnomy in Meghwar. Certain
traditional Ratuials like kirshana birth spreat from hinduism. When I see other hindu they clebrat
holi dewali but Meghwar are mostly like to perform the kirshana birth, because they say kirshan is the
son of Meghwar community. When see ecnomy some time they are depend only labor but this time
they are mostly sperat business of his culture.

It is concluded that Meghwar have their own distinct cultural norms, values and traditions. In
modern times, they educate their children and going away from their traditional profession and they
now realize that they have the right to do so in contrast to their thinki ng in past when they used
to take education as if it would only for the elites. But, there is great hurdle in the way of educating
their children because they have no proper income resources and that is why their boys are
mostly shepherd and working on the land to support their families, on the other hands girls are
worki ng i n the homes of rich landlords of the village.

The reason behind their poor economic conditions shows that the land ownership in such an agrarian
area is in the hands of certain communities and Meghwar are deprived of this right only because
they are considered as inferiors and not the original native people of the area. So, they have been
kept i n a deliberate “false consciousness” (Diamond 1979: 15-16) as in most of the feudal and
capitalist societies and they were exploited as bonded labor.

BLIOGRAPHY

35
 2005 Word for word: The „Meghwar‟ of Sindh. Daily times

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Beals, Alan R.

1962 Gopalpur, A south Indian village (case studies in cultural anthropology),

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Bernard, H. Russell

1994 Research method in Anthropology: Qualitative and QuantitativeApproaches,

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Burton, Richard.F.
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Charlrtte, Seymour-Smith

1986 Macmillan dictionary of anthropology, London

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Chopra, Ramesh
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Diamond, Stanley

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 1979 Toward a Marxist anthropology problem and
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Dunn, Ginette
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Harmmersley, Martyn and Paul Atkinson

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Kumbhar, Raja Akash

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Levinson, David and Malvin Ember

1996 Encyclopedia of cultural Anthropology, vol.3

Limon, J.E. and M.J. young

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37
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39
 GLOSSARY

Abanoo Saz Ancestral instrument

Ajrak Shoulder, colorful sheet used for
multi propes
Ameers Landlord

Anghar Small piece of burned woods

Ata Chaki Flour, Mill

Bad Duaa Malediction or cures

Bajali Electricity

Bakri Goat

Bakhshish given rupees-tip donation

Dhatki Language spakoning in dhat.thar

Bazi Gambli ng

Ber Ficus Indica

Bero Wetter

Bhang Drugs

Bhart bharan Embroider

Bhart bharial Gaj Traditional clothes name

Bhogaro Sweet dish

Biri local cigarette

Bori Sac

Boring Tube well

Bowerchi Cook

Bulbul Night Angle

Chachi Auntie

Chanawar ji Maani Bread made of rice flour

Chawal Rice

Chara ghan Forest area

Chiki mati Especial mud

40
 Aqiqa A Ritual that is performed by the parents when child is off si x days

Chund Picking

Daaj Dowry
Daal Pulse

Daies Traditional birth attendant

Dawan Amulet
Deg Big pot for cooki ng

Dhandhi Peoples of lower Sindh

Depawali Religious ceremony of hindu

Mandar Temple where hindu worship God

Shedule caste Caste system of hinduism

Gadh Donkey
Gah karan Grass cutter

Ganja Bald
Gauon Cow

Garbi Traditional clothes, which is

made with traditional way for women
folk in Sindh.
Ghar Java Ancestor li ving

Ghathi Golden ri ng
Ghor Showeri ng of Rupees

Goad A peace of cloth used by males

to cover the lower part of their body

Gora White people (British)

Gud kadhan Taking of grass from crops

Guni Name of canal

Hari Farmer

Jageerdar Land Lord

41
Kabdi kabdi Name of traditional ont-door sport

Kabutar Dove, Pigeon

Kamis Shirt
Kandhpo Meal which used after buried

death body
Kang Crow

Karank Wheat

karank ji Maani Bread made of wheat flour

Katcha Muddy

Katchi siroon Bricks made up of mud

Kawish Name of Sindhi newspaper

Khaji Date palm tree

Khalifas Successors of pir (saint)

Khotai of Gajar Digging of white carrot

Laari Peoples of lower Sindh

Lasbela song Ancestral song of S heedis

Las bella dance Traditional dance of S heedis

laun Touchi ng heads of bride and

Grooms

Loroho Hedge, Fence

Maani Bread

Mainh C harindar Shepherd

Mehandi Hina/ hydrate

Mithai Sweet

Mohalla Name of settlement

Mharaj Priest

Mubark Congratulations
MuLakatiar Name of City
Mundir Prayer place for Hindus

Naswar Drugs

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Nim Neem tree

Phera formal Agreement Between two pouses

Otaq Male guest room

Paka Concrete Paki

sirron Bricks Pan
Drugs pakoras
Pisces
Paro Settlement

Patel community head

Patewali Peon

Pati Drugs

Pinjari Name of canal

Pir Saint

Qabila Tribe

Quom Ethnic
Radhnoon Kitchen
Reski Miscellaneous shops
Ridh Sheep
Shaadi Marriage

Sabzi Vegetables

Saej Bed

Sahair Rapid

Sehras Traditional or folk songs

Salwar A piece of cloth, which is, wears to cover the

lower part of body
Sarkas Singing and dancing party

Sataro Bride visit to home

Sawan Traditions Sindhi

Language
Sindhi topi Sindhi traditional cape

Siraiki Language

43
Sukh Happiness
Tal Especial kind of clothes that take over horse
i n race
Talion Clapping

Taulaka Administrative unit

Toto Parrot

Wadero Land Lord (Head of Village)

Waee Name Folk Sur
Waraas Animals yort

44