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The Siddi (pronounced[sɪdːiː]), also known as the Sheedi, Sidi, or Siddhi, are an ethnic minority group inhabiting Pakistan and India. They are primarily descended from the Bantu peoples of the Zanj coast in Southeast Africa, most of whom came to the Indian subcontinent through the Arab Slave Trade.[6] Others arrived as merchants, sailors, indentured servants, and mercenaries.[7]
Etymology
There are conflicting hypotheses on the origin of the name Siddi. One theory is that the word derives from sahibi, an Arabic term of respect in North Africa, similar to the word sahib in modern India and Pakistan.[8] A second theory is that the term Siddi is derived from the title borne by the captains of the Arab vessels that first brought Siddi settlers to India; these captains were known as Sayyid.[9] A different name occasionally used for the Siddi is the term "Habshi". While originally used to refer specifically to the Habesha peoples, Ethio-Semitic-speakers from Abyssinia, the term later became more broadly used to refer to Africans of any ethnicity, but not necessarily referring to the Siddi specifically.[10][11]
Siddis are also sometimes referred to as Afro-Indians.[12][13][14] Siddis were referred to as Zanji by Arabs; in China, various transcriptions of this Arabic word were used, including Xinji (辛吉) and Jinzhi (津芝).[15][16][17][18]
Some Siddis escaped slavery to establish communities in forested areas. Siddis were also brought as slaves by the Deccan Sultanates. These Siddis embraced Deccani Muslim culture, and identified with the Deccani Indian Muslim political faction against the Iranian Shia immigrants.[22] Several former slaves rose to high ranks in the military and administration, the most prominent of which was Malik Ambar.[23]
Geographical distribution
India
Harris (1971) provides a historical survey of the eastward dispersal of slaves from Southeast Africa to places like India.[24] Hamilton (1990) argues that Siddis in India, their histories, experiences, cultures, and expressions, are integral to the African 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.[25] 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.[26] The Siddi are recognized as a scheduled tribe in 3 states and 1 union territory: Goa, Gujarat, Maharashtra, Karnataka and Daman and Diu.[27]
Hyderabad
In the 18th century, a Siddi community arrived with the Arab, and frequently served as cavalry guards to the Asif Jahi Nizam of Hyderabad's army. The Asif Jahi rulers patronised them with rewards and the traditional Marfa music gained popularity and would be performed during official celebrations and ceremonies.[28][29][30]
Supposedly presented as slaves by the Portuguese to the local Prince, Nawab of Junagadh, the Siddis also live around Gir Forest National Park and Wildlife sanctuary.[31] 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.[32]
Although Gujarati Siddis have adopted the language and many customs of their surrounding populations, some of their Bantu traditions have been preserved. These include the Goma music and dance form, which is sometimes called Dhamaal (Gujarati: ધમાલ, fun).[33] The term is believed to be derived from the Ngoma drumming and traditional dance forms of the Bantu people inhabiting Central, East and Southern Africa.[34] 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.[35]
Goma music comes from the Kiswahili 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 following Hinduism (1%).[36]
A plurality of the Siddis in Karnataka follow Hinduism (41.8%), followed by Islam (30.6%) and Christianity (27.4%).[38]
Pakistan
In Pakistan, locals of Bantu descent are called "Sheedi". They live primarily along the Makran in Balochistan, and lower Sindh.[39] The estimated population of Sheedis in Pakistan is 250,000.[3] In the city of Karachi, the main Sheedi centre is the area of Lyari and other nearby coastal areas. Technically, the Sheedi are a brotherhood or a subdivision of the Siddi. The Sheedis are divided into four clans, or houses: Kharadar Makan, Hyderabad Makan, Lassi Makan and Belaro Makan.[40] The Sufi saint Pir Mangho is regarded by many as an important Wali of the Sheedis, and the annual Sheedi Mela festival, is the key event in the Sheedi community's cultural calendar.[40] Some glimpses of the rituals at Sidi/Sheedi Festival 2010 include visit to sacred alligators at Mangho pir, playing music and dance.[41] Clearly, the instrument, songs and dance appear to be derived from Africa.[42]
In Sindh, the Sheedis have traditionally intermarried only with people such as the Mallaahs (fisherpeople), Khaskheli (laborers), Khatri (dyeing community) and Kori (clothmakers). The children of interracial marriage of a Sindhi man and a Sheedi woman are called Gadra/Guda.[43][44] Most Sheedis today are of mixed heritage and can be found in Sindh where the main language is Sindhi.
Sindh
Sheedis are largely populated in different towns and villages in lower Sindh. They are very active in cultural activities and organise annual festivals, like, Habash Festival, with the support of several community organisations. In Sindh 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.[45][46] The Sheedi community in southern Sindh are also known for performing and singing at weddings and other events in Sindh.
Recent advances in genetic analyses have helped shed some light on the ethnogenesis 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.
Y DNA
A Y-chromosome study by Shah et al. (2011) tested Siddi individuals in India for paternal lineages. The authors observed the E1b1a1-M2 haplogroup, which is frequent among Bantu peoples, in about 42% and 34% of Siddis from Karnataka and Gujarat, respectively. Around 14% of Siddis from Karnataka and 35% of Siddis from Gujarat also belonged to the Sub-Saharan B-M60. The remaining Siddis had Indian associated or Near Eastern-linked clades, including haplogroups P, H, R1a-M17, J2 and L-M20.[50]
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%) and R2 (18.18%) were their most common male lineages.[52] Only around 12% carried Africa-derived clades, which mainly consisted of the archaic haplogroup B-M60, of which they bore the highest frequency of any Pakistani population Underhill et al. (2009) likewise detected a relatively high frequency of R1a1a-M17 (25%) subclade among Makrani Sheedis.[53]
mtDNA
According to an mtDNA study by Shah et al. (2011), the maternal ancestry of the Siddi consists of a mixture of Bantu-associated haplogroups and Indian-associated haplogroups, reflecting substantial female gene flow from neighbouring Indian populations. About 53% of the Siddis from Gujarat and 24% of the Siddis from Karnataka belonged to various Bantu-derived macro-haplogroup L subclades. The latter mainly consisted of L0 and L2a sublineages associated with Bantu women. The remainder possessed Indian-specific subclades of the Eurasian haplogroups M and N, which points to recent admixture with autochthonous Indian groups.[7]
Autosomal DNA
Narang et al. (2011) examined the autosomalDNA 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.[54]
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]
Culture
National dress for Siddis is Sari, Kameez and their own traditional African clothing for women, for the men they wear kameez and their unique clothing. While they have assimilated in many ways to the dominant culture,[55] they have also kept some ancestral practices especially in music and dance.[56] Like other ethnic groups separated by geography, there are both differences and similarities in cultural practices among the Siddi.
Generally, the Siddi primarily associate and marry members of their own communities.[57] 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.[58]
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.[56] Outside of their communities, men also tend to be employed as farm hands, drivers, manual laborers, and security guards.[55]
When it comes to dress, women and men dress in typical Indian fashion. Siddi women wear the garments predominant in their locale, which can be colorful saris accessorised with bindis.[59] Men wear what is generally appropriate for men in their communities.[55]
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.[57]
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.[60][61][62]
Religion
Siddis are primarily Muslims, although some are Hindus and others belong to the Catholic Church.[63]
Films and books
From Africa...To Indian Subcontinent: Sidi Music in the Indian Ocean Diaspora (2003) by Amy Catlin-Jairazbhoy, in close collaboration with Nazir Ali Jairazbhoy and the Sidi community.
^Péquignot, Sofia (16 September 2021), "Siddi (of Karnataka)", Brill's Encyclopedia of the Religions of the Indigenous People of South Asia Online, Brill, retrieved 11 June 2023
^Ali Al'Amin Mazrui, Toby Kleban Levine (1986), The Africans: a reader, Praeger, ISBN978-0-03-006209-4, ...continue to exist in three main communities. These Afro-Indians, known as 'Siddis' ...
^Yatin Pandya, Trupti Rawal (2002), The Ahmedabad Chronicle: Imprints of a Millennium, Vastu Shilpa Foundation for Studies and Research in Environmental Design, 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....
^Harris, J. E. (1971). The African Presence in Asia: Consequences of the East African Slave Trade.
^Obeng, P. (2007). Shaping Membership, Defining Nation: The Cultural Politics of African Indians in South India, p. xiii.
^Obeng P (2003). "Religion and empire: Belief and identity among African Indians in Karnataka, South India". Journal of the American Academy of Religion. 71 (1): 99–120. doi:10.1093/jaar/71.1.99.
^Journal of the Indian Anthropological Society, vol. 28, Indian Anthropological Society, 1993, 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....
^Shihan de S. Jayasuriya, Richard Pankhurst (2003), The African Diaspora in the Indian Ocean, Africa World Press, ISBN978-0-86543-980-1, 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 ...
^Abbas, Zaffar (13 March 2002). "Pakistan's Sidi keep heritage alive". BBC. Retrieved 26 December 2016. 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.
^"Sheedis have been hurt most by attitudes". Dawn. 23 June 2008. Retrieved 30 December 2013. Sindhi Sheedis call themselves Qambrani, out of reverence for Hazrat Qambar, a servant of Hazrat Ali (AS).
^Shanti Sadiq Ali (1996), The African dispersal in the Deccan, Orient Blackswan, ISBN978-81-250-0485-1, 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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