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.jpg) Muslim Siddi community in India | |
| Total population | |
|---|---|
| 1,300,000 (estimated)[citation needed] | |
| Regions with significant populations | |
 Pakistan | 250,000 to 1 million[1][2][3] |
 India | 25,000–70,000[4] |
| Karnataka | 10,477 (2011 census)[5] |
| Gujarat | 8,661[5] |
| Daman and Diu | 193[5] |
| Goa | 183[5] |
| Languages | |
| Currently spoken: Various South Asian languages Traditional: Sidi language | |
| Religion | |
| Predominantly:Sunni Islam Minority:Christianity &Hinduism | |
TheSiddi (pronounced[sɪdːiː]), also known as theSheedi,Sidi, orSiddhi, are an ethnic group living inPakistan andIndia. They are primarily descended from theBantu peoples of theZanj coast inSoutheast Africa, most of whom came to theIndian subcontinent through theIndian Ocean slave trade.[6] Others arrived as merchants, sailors,indentured servants, and mercenaries.[7]
There are conflicting hypotheses on the origin of the nameSiddi. One theory is that the word derives fromsahibi, anArabic term of respect in North Africa, similar to the wordsahib in modern India and Pakistan.[8] A second theory is that the termSiddi is derived from the title borne by the captains of the Arab vessels that first brought Siddi settlers to India; these captains were known asSayyid.[9] A different name occasionally used for the Siddi is the term "Habshi". While originally used to refer specifically to people fromAbyssinia, the term later became more broadly used to refer to Africans of any ethnicity, but not necessarily referring to the Siddi specifically.[10][11] Similarly, this term for Siddis is held to be derived from the common name for the captains of theAbyssinian ships that also first delivered Siddi slaves to the subcontinent.[9] HistorianRichard M. Eaton states Habshis were initiallypagans sold byEthiopian Christians toGujarati merchants for Indian textiles.[12]
Siddis are also sometimes referred to as Afro-Indians.[13][14][15] Siddis were referred to asZanji by Arabs; in China, varioustranscriptions of this Arabic word were used, includingXinji (辛吉) andJinzhi (津芝).[16][17][18][19]
The Siddi population derived primarily fromBantu peoples ofSoutheast Africa who were brought to theIndian subcontinent as slaves.[7] Most of these migrants were or else becameMuslims, while a small minority becameHindu.[8] TheNizam of Hyderabad also employed African-origin guards and soldiers.[20][21]
The first Siddis are thought to have arrived inIndia in 628 CE at theBharuch port. Several others followed with the firstArab Islamic conquest of the subcontinent in 712 CE.[22] The latter group are believed to have been soldiers withMuhammad bin Qasim's Arab army, and were calledZanjis.
Some Siddis escaped slavery to establish communities in forested areas. Siddis were also brought as slaves by theDeccan Sultanates. These Siddis embracedDeccani Muslim culture, and identified with the DeccaniIndian Muslim political faction against the Iranian Shia immigrants.[23] Several former slaves rose to high ranks in the military and administration, the most prominent of which wasMalik Ambar.[24]
Harris (1971) provides a historical survey of the eastward dispersal of slaves from Southeast Africa to places like India.[25] Hamilton (1990) argues that Siddis in India, their histories, experiences, cultures, and expressions, are integral to theAfrican Diaspora and thus, help better understand the dynamics of dispersed peoples.[citation needed] More recent focused scholarship argues that although Siddis are numerically a minority, their historic presence in India for over five hundred years, as well as their self-perception, and how the broader Indian society relates to them, make them a distinct Bantu/Indian.[26] Historically, Siddis have not existed only within binary relations to the nation state and imperial forces[clarification needed]. They did not simply succumb to the ideologies and structures of imperial forces[clarification needed], nor did they simply rebel against imperial rule.[27] The Siddi are recognized as ascheduled tribe in 3 states and 1 union territory:Goa,Gujarat,Maharashtra,Karnataka andDaman and Diu.[28]
In the 18th century, a Siddi community arrived with theArab, and frequently served ascavalry guards to the Asif JahiNizam of Hyderabad's army. TheAsif Jahi rulers patronised them with rewards and the traditionalMarfa music gained popularity and would be performed during official celebrations and ceremonies.[29][30][31]
Supposedly presented as slaves by thePortuguese to the local Prince,Nawab of Junagadh, the Siddis also live aroundGir Forest National Park and Wildlife sanctuary.[32] On the way to Deva-dungar is the village of Sirvan, inhabited entirely by Siddis. They were brought 300 years ago from Portuguese colonial territories for the Nawab of Junagadh. Today, they follow very few of their original customs, with a few exceptions like the traditional Dhamal dance.[33]
Although Gujarati Siddis have adopted the language and many customs of their surrounding populations, some of their Bantu traditions have been preserved. These include theGoma music and dance form, which is sometimes calledDhamaal (Gujarati: ધમાલ, fun).[34] The term is believed to be derived from theNgoma drumming and traditional dance forms of the Bantu people inhabiting Central, East and Southern Africa.[35] The Goma also has a spiritual significance and, at the climax of the dance, some dancers are believed to be vehicles for the presence of Siddi saints of the past.[36]
Goma music comes from theKiswahili word "ngoma", which means a drum or drums. It also denotes any dancing occasion where traditional drums are principally used.
The majority of the Siddis in Gujarat are Muslims (98.7%), with very few followingHinduism (1%).[37]
TheSiddis of Karnataka (also spelledSiddhis) are an ethnic minority group of mainly Bantu descent that has madeKarnataka their home for the last 400 years.[7] There is a 50,000-strong Siddhi population across India, of which more than a third live inKarnataka.[38] In Karnataka, they are concentrated aroundYellapur,Haliyal,Ankola,Joida,Mundgod andSirsi taluks ofUttara Kannada and inKhanapur ofBelgaum andKalaghatagi ofDharwad district. Many members of the Siddis community of Karnataka had migrated toPakistan after independence and have settled inKarachi,Sindh.
A plurality of the Siddis in Karnataka followHinduism (41.8%), followed by Islam (30.6%) and Christianity (27.4%).[39]
In Pakistan, locals of Bantu descent are called "Sheedi" and "SheediMakrani". They live primarily along theMakran inBalochistan, and SouthernSindh.[40] Even though most Sheedis today in Pakistan are of mixed heritage and the number population is complex to determine,[41] the population in 2018 was estimated to be of around 250,000.[3] Many Sheedis have largely assimilated into the largerBaloch identity,[42][43][41] and linguistically, they speak variations ofBalochi,Sindhi (in Karachi), and have created a distinct dialect ofUrdu namedMakrani, with Urdu words mixed with Balochi and Sindhi expressions and common English terms, mainly picked up from English films and TV series.[44]
Although Sheedi remains a neutral term, many individuals are moving away from it, instead adopting the surname Qambrani, in reverence toQambar, the freed slave ofAli,[7][45] while others prefer the name Bilali, referencingBilal, a companion ofProphet Muhammad.[41]
African presence in Sindh is documented from 711 A.D. after theUmayyad conquest of Sindh.[22] However, significant African slave importation to Sindh occurred from the late 18th to mid-19th centuries, during the peak of theOmani-Arab slave trade. Slaves mostly from modern-dayKenya andTanzania, were captured and sold inZanzibar, then shipped toMuscat until reaching Karachi. The demand for African slaves increased in Sindh as theTalpur rulers granted land to Baloch warlords, who sought slaves.[41]
A few slaves, due to their intelligence and loyalty, rose to prominence.Hoshu Sheedi fought during theBritish conquest of Sindh, particularly at theBattle of Hyderabad in 1843, where he died fighting. He is remembered as a hero and symbol of Sindhi resistance, with his battle cry: "My head you may take, but my Sindh I will not forsake." After the British defeated the Talpurs, they banned slavery and the slave trade in Sindh, leading to the emancipation of the Siddi community.[41]
Siddis are largely populated in different towns and villages in southernSindh. In the city ofKarachi, the main Siddi centre is the area ofLyari and other nearby coastal areas. The Mombasa street in Lyari is named after the city ofMombasa in Kenya.[41][46] The children of interracial marriage of aSindhi man and a Siddi woman are called Gadra/Gada/Guda.[47][48]
Most Siddi in Karachi are historically associated with the fishing business, traditionally working as fishermen, sailors and small boat operators. They also constitute the largest labour force employed at thePort of Karachi and harbour.[44] Many increasingly have pursued higher professions.Muhammad Siddique Musafir was a popular writer and poet of theSindhi language. During theBritish Raj, notable leaders of Siddi descent emerged through local self-government initiatives, including the mayor of KarachiAllah Bakhsh Gabol.[41] His sonAbdul Sattar Gabol became one of the founding members of thePakistan People's Party.[41]Tanzeela Qambrani became the first Siddi woman to be elected as the member ofProvincial Assembly of Sindh in2018 Pakistani general election.[49][50]
The arrival of Africans on theMakran coast ofBalochistan is tied to the same slave trade that brought Sindhi Sheedis from East Africa. However, their journey was likely more intricate due to the historical recruitment of Baloch mercenaries by the rulers ofOman, along with African slaves as soldiers and laborers on date farms. This created a historical link between the two groups.[41] In 1782, the ruler of theKhanate of Kalat, who controlled Makran, cededGwadar and surrounding territories to Oman, facilitating further interaction between the two groups. As the 18th century progressed, the Sultan of Oman expanded his influence along the Iranian coast acquiring various ports, which allowed African slaves engaged in maritime activities to reach Gwadar and other regions that are now part of Pakistan.[41] In the late 19th and early 20th centuries, famines and slave rebellions in coastal Iran led to the liberation and migration of many slaves and free individuals towards the East, with a significant number settling in eastern Makran. Many ultimately moved to Lyari in Karachi.[41]
In the interior of the Makran district and surrounding Balochistan areas, where Sheedis were historically used as slave laborers on date farms, many still find themselves in bonded labor situations today. Despite the formal abolition of slavery by the ruler of Kalat in 1914, the practice of keeping domestic slaves persisted until the late 1950s. Today, some landlords and religious leaders continue to employ black servants.[41]
Recent advances in genetic analyses have helped shed some light on theethnogenesis of the Siddi.Genetic genealogy, although a novel tool that uses the genes of modern populations to trace their ethnic and geographic origins, has also helped clarify the possible background of the modern Siddi.
AY-chromosome study by Shah et al. (2011) tested Siddi individuals in India for paternal lineages. The authors observed theE1b1a1-M2 haplogroup, which is frequent amongBantu peoples, in about 42% and 34% of Siddis fromKarnataka andGujarat, respectively. Around 14% of Siddis from Karnataka and 35% of Siddis from Gujarat also belonged to the Sub-SaharanB-M60. The remaining Siddis had Indian associated or Near Eastern-linked clades, including haplogroupsP,H,R1a-M17,J2 andL-M20.[51]
Thangaraj (2009) observed similar, mainly Bantu-linked paternal affinities amongst the Siddi.[52]
Qamar et al. (2002) analysed Makrani Sheedis in Pakistan and found that they instead predominantly carried Indian-associated or Near Eastern-linked haplogroups.R1a1a-M17 (30.30%),J2 (18.18%) andR2 (18.18%) were their most common male lineages.[53] Only around 12% carried Africa-derived clades, which mainly consisted of the archaichaplogroup B-M60, of which they bore the highest frequency of any Pakistani population Underhill et al. (2009) likewise detected a relatively high frequency ofR1a1a-M17 (25%) subclade among Makrani Sheedis.[54]
According to anmtDNA study by Shah et al. (2011), the maternal ancestry of the Siddi consists of mostly Bantu-associated haplogroups with barely any Indian-associated haplogroups, reflecting insignificant female gene flow from neighbouring Indian populations. About 95% of the Siddis from Gujarat and 99% of the Siddis from Karnataka belonged to various Bantu-derivedmacro-haplogroup L subclades. The latter mainly consisted ofL0 andL2a sublineages associated with Bantu women. The remainder possessed Indian-specific subclades of the Eurasian haplogroupsM andN, which points to recent admixture with autochthonous Indian groups.[7]
Narang et al. (2011) examined theautosomalDNA of Siddis in India. According to the researchers, about 58% of the Siddis' ancestry is derived from Bantu peoples. The remainder is associated with locals North and Northwest Indian populations, due to recent admixture events.[55]
Similarly, Shah et al. (2011) observed that Siddis in Gujarat derive 66.90%–70.50% of their ancestry from Bantu forebears, while the Siddis in Karnataka possess 64.80%–74.40% such Southeast African ancestry. The remaining autosomal DNA components in the studied Siddi were mainly associated with local South Asian populations. According to the authors, gene flow between the Siddis' Bantu ancestors and local Indian populations was also largely unidirectional. They estimate this admixture episode's time of occurrence at within the past 200 years or eight generations.[7]
While they have assimilated in many ways to the dominant culture,[56] they have also kept some ancestral practices especially in music and dance.[57] Like other ethnic groups separated by geography, there are both differences and similarities in cultural practices among the Siddi.
When it comes to dress, women and men dress in typical South Asian attires. Siddi women wear the garments predominant in their locale, which can be colorfulsaris accessorised withbindis in India or salwar kameez in Pakistan.[58] Men wear what is generally appropriate for men in their communities.[56]
The annualSheedi Mela festival in Pakistan is the key event in the Sheedi community's cultural calendar.[59] Some glimpses of the rituals at the festival include visit to sacred alligators atMangopir, playing music and dance.[60] Clearly, the instrument, songs and dance appear to be derived from Africa.[61]
They are also active in cultural activities and annual festivals, like the Habash Festival, with the support of several community organisations. InSindh, Sheedi men perform a unique dance on "mugarman" an ancestral traditional musical instrument of Sheedis, dressed in their traditional attire with markings on face, they also perform dangerous stunts while performing like spitting fire out of mouth, the dance is generally called as Sheedi dance.[62][63]
In the nascent Baloch culture awareness in the 20th century, many individuals involved in this cultural and political revitalization were of African descent. Among them wasBilawal Belgium from Lyari, who gained national and international acclaim for his mastery of thebanjo forSindhi andBalochi music onRadio Pakistan and as a member of Pakistan's official music groups travelling to different countries.[41]
Generally, the Siddi primarily associate and marry members of their own communities.[64] It is rare for the Siddi to marry outside of their communities although in Pakistan a growing number of the Sheedi intermarry as a way to dilute their African lineage and reduce racial discrimination and prejudice.[65]
Siddi communities, although classified as a tribe by the Indian government, primarily live in agricultural communities where men are responsible for the farming and women are responsible for the home and children.[57] Outside of their communities, men also tend to be employed as farm hands, drivers, manual laborers, and security guards.[56]
As in other aspects of life, the Siddi have adopted the common dietary practices of the dominant society. An example of a staple meal would be a large portions of rice with dal and pickles.[64]
Athletics has been an important part of the Siddi community and has been a means to uplift youth and a means of escape from poverty and discrimination.[66][67][68]Football andboxing are the most popular sports, and some of the most notable boxers and footballers in Pakistan have emerged from the Sheedi community.[44][41]
The Sheedi community has played a large role in Pakistani football history, particularly during it's early years. Notable Sheedi players includeAbdul Ghafoor, nicknamed the "PakistaniPelé" and "Black Pearl of Pakistan",[69]Muhammad Umer,Moosa Ghazi,Abid Ghazi,Turab Ali,Abdullah Rahi,Murad Bakhsh,Qadir Bakhsh,Maula Bakhsh, among others.[70][71]
Siddis are primarily Muslims, although some areHindus and others belong to theCatholic Church.[72] Majority of Sheedis in Pakistan belong to the SunniBarelvi school of faith.[44] TheSufi saintPir Mangho is regarded by many as an importantWali, and the annualSheedi Mela festival is the key event in the Sheedi community's cultural calendar.[59]
...since the captains of the African and Arab vessels bore the title Sidi (from Sayyid, or the lineage of Muhammad), the African settlers on the Indian mainland came to be called Siddis...
...continue to exist in three main communities. These Afro-Indians, known as 'Siddis' ...
In fact, it is frequently said that Afro-Indians in western Gujarat are descendants of escaped slaves....
The first Muslims in Gujarat to have arrived are the Siddis via the Bharuch port in 628 CE ... The major group, though, arrived in 712 CE via Sindh and the north.... With the founding of Ahmedabad in 1411 CE it became the concentrated base of the community....
The word goma is derived from the Swahili word for dance, ngoma, which in the East African ... Siddi servants used to perform goma dances with drums....
At the climax, when large numbers of people are simultaneously possessed, the presence of Sidi saints among the living is experienced through the bodies chosen by the saints as vehicle. This happens during dancing sessions called damal or goma ...
One of the Pakistan's smallest ethnic communities is made up of people of African origin, known as Sidi. The African-Pakistanis live in Karachi and other parts of the Sindh and Baluchistan provinces in abject poverty, but they rarely complain of discrimination. Although this small Muslim community is not on the verge of extinction, their growing concern is how to maintain their distinct African identity in the midst of the dominating South Asian cultures.
Sindhi Sheedis call themselves Qambrani, out of reverence for Hazrat Qambar, a servant of Hazrat Ali (AS).
Among the Siddi families in Karnataka there are Catholics, Hindus and Muslims... It was a normal procedure for the Portuguese to baptise African slaves ... After living for generations among Hindus they considered themselves to be Hindus.... The Siddi Hindus owe allegiance to Saudmath ...
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| Secondary Afro-American diaspora |
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