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Sumit Manglani

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Liaison Director - India Chapter at American Institute of Sindhulogy
Pune Area, India

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- Sumit

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Mon, 03 Oct 2011 21:28:00 -0700 Elizabeth Tisdahl, Mayor of Evanston, supports Non-Violence Initiative http://sindhulogy.posterous.com/elizabeth-tisdahl-mayor-of-evanston-supports http://sindhulogy.posterous.com/elizabeth-tisdahl-mayor-of-evanston-supports

The Non Violence Project – Evanston Launch

Elizabeth Tisdahl, Mayor of Evanston

Elizabeth B.Tisdahl was elected Mayor of Evanston in April 2009 after serving six years as 7th Ward Alderman in the Evanston City Council. From 1989 she served twelve years on the Evanston High School Township Board of Education, including two years as president. Before running for elected office, she was a founding member of the Mothers Against Gangs School Liaison, which sponsored drop-in nights for troubled youth at Evanston Township High School.

Introduction by Steve Lome

In fall of 2009, 16 year-old Chicago high school student, Darrion Albert, was caught in the crossfire of gang violence on his way home from school. In the wake of Darien’s senseless death, U.S. Secretary of Education, Arnie Duncan, and U.S. Attorney General, Eric Holder both came to Chicago in search of solutions to the spiraling problem of youth-on-youth violence.

The American Institute of Sindhulogy, a non-profit organization dedicated to promoting peace through intercultural exchange and awareness, wrote to Secretary Duncan with one solution: age appropriate classroom curriculum based on the nonviolent practices of Mahatma Gandhi, Dr. Martin Luther King, Nelson Mandela and others.

Mr. Duncan wrote back “great idea,” but noting his lack of resources, suggested the Institute take a leadership role in developing such a program. Two years later, the Institute is launching a community-based nonviolence pilot program in the Chicago suburb of Evanston, IL, an economically and racially diverse community of about 65,000 residents.

Evanston Mayor, Elizabeth Tisdahl, expressed her support with the accompanying video message on the importance of listening, appreciating differences and working together. Please take a few minutes to watch it, then contact the Institute through this website to find out how you, too, can be part of the solution. Thanks for your time, and we hope to hear from you soon.

 

Non-Violence Message

Elizabeth Tisdahl
Mayor
City of Evanston
9/12/11

Non-violence is a wonderful philosophy because at its core, it emphasizes that everyone is human. It is founded on a respect for all people, not just people who are ‘like me.’ Non-violence encourages us to open our hearts and listen to people with whom we may disagree. If you wish to be heard by an opponent, you must be prepared to listen. Shutting yourself off from another person, even if you don’t like them, will cause them to reciprocate in kind and resolution can never be achieved.

Non-violence also puts a stop to the vicious cycle that violence creates. Non-violence leaves no angry victims eager to lash out and retaliate. It takes away the main excuse for violence, “they hurt me first.” Instead, it creates an opportunity for dialogue and compromise. It is especially imperative to teach this to our children and youth. As a community, we should endorse and embrace an atmosphere of peaceful dialogue and non-violence, even in our disagreements. We should teach our children, that the answer to someone being mean to you, isn’t to be mean back, but instead to approach the problem with an open mind and understanding. That resolution should be the goal. We need to embrace this philosophy at every level, not just the most extreme. Retaliation and violence is never the answer, at any level of conflict. Because if it is alright for a child to push another on the playground because ‘kids will be kids,’ then why isn’t gang warfare an acceptable method of conflict resolution? Violence should be distasteful at every level, not just the most extreme. If we take this philosophy to heart as a community, and impart it whole heartedly to those in our lives, even when it is difficult, we will create a richer community and make Evanston an even better place to live.

“Nonviolence means avoiding not only external physical violence but also internal violence of spirit. You not only refuse to shoot a man, but you refuse to hate him.”
Martin Luther King, Jr.

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Fri, 26 Aug 2011 07:23:00 -0700 Power of Non-Violence Movement in India against Corruption http://sindhulogy.posterous.com/power-of-non-violence-movement-in-india-again http://sindhulogy.posterous.com/power-of-non-violence-movement-in-india-again

Power of Non-Violence Movement in India against Corruption-By Dial V. Gidwani-Gandhian

The veteran Gandhian activist Anna Hazare, who began his second hunger strike against corruption in politics and the Government of India on August 16, is now into his ninth day. He has appealed to the Indian nation to support the passage of a strong anti-corruption bill in Parliament which establishes an ombudsman with independent powers.

The response from the people has been striking and millions have become involved. They include both the disadvantaged mass as well as some from India’s privileged classes. Notably, large numbers of youths have enthusiastically joined in.

Hazare has consistently urged that his followers renounce any form of violence and his message has been thus far accepted. An effective tactic has been for protesters to approach legislators’ residences with a flower and a prayer appealing to wisdom (and a vote) in favor of reform.

The national government, recognizing the popular support for Hazare’s proposal has taken a respectful stance. Police have forsworn the use of unnecessary force against supporters. The movement has serious momentum and there are signs the government will honor his demands, at least in some modified form. (In this example, the pressures on government to act come not only from public scrutiny, but from international observers as well.)

These events demonstrate, the very powerful potential of non-violence in the social and political context. So-called ‘people power’ organized this way can certainly bring about very significant change. Hazare’s target has been India’s endemic corruption. His history as an activist equips him well to focus public discontent and his reputation for modest living and overall integrity are gilt credentials.

Here in America, another personage with similar credentials as a plain-speaking man of principle, the billionaire Warren Buffet, has recently taken aim at his fellows among the wealthy elite. He wrote recently that the disparity between the tax burden borne by the wealthy few and that of the great mass of Americans was patently unfair and urged reform. “My friends and I have been coddled long enough by a billionaire-friendly Congress. It’s time for our government to get serious about shared sacrifice.’

What a refreshing thing to hear from a respected member of the wealthiest class in America, especially at a time when we see our country is in a deep ditch. Only concerted, cooperative effort can lift us out. Rigid ideology inhibits progress. Supporters of Buffet’s appeal might consider showing up at their legislator’s front door with a flower and a prayer.

Dial V. Gidwani-Gandhian Activist, Founding President American Institute of Sindhulogy to promote knowledge of Sindhu & Saraswati Civilzation--Nonprofit, Nonreligious, Nonpolitical
1740 Ridge Avenue #LL15 B
Evanston Illinois 60201
Phone 847 491 6930 // Fax 847 491 0923  Click here: Introduction to the Non Violence Program--PROJECT 2010

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Thu, 11 Aug 2011 11:37:41 -0700 'Sindh was replaced with Sindhu in the anthem after Partition' http://sindhulogy.posterous.com/sindh-was-replaced-with-sindhu-in-the-anthem http://sindhulogy.posterous.com/sindh-was-replaced-with-sindhu-in-the-anthem 'Sindh was replaced with Sindhu in the anthem after Partition'
Last updated on: August 10, 2011 11:35 IST
Gurudev Rabindranath Tagore who penned the rousing Jana Gana Mana

A retired professor from Mumbai has challenged in Bombay high court the reference to 'Sindh' in the national anthem. According to Shreekanth Malushte, it should be Sindhu and not Sindh, reports N Ganesh

A retired professor from Mumbai has challenged in the Bombay high court the reference to 'Sindh' in the national anthem. The professor has raised objection to Sindh, now a province in Pakistan, being used by the government, educational institutions and artistes.

"When Rabrindranath Tagore's poem was adapted by the Constituent Assembly in 1950 as the national anthem, the word 'Sindh' was replaced by 'Sindhu' considering the fact that the region was part of Pakistan partitioned from India. The newly replaced word Sindhu denotes the river that originated in Pakistan but flows through the Indian valleys," said 75-year-old Shreekanth Malushte.

However, despite the correction made by the Constituent Assembly, the government continued to prescribe the original poem written by Tagore, leading to a situation where the anthem was sung in two versions.

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Image: Gurudev Rabindranath Tagore who penned the rousing Jana Gana Mana

o versions

Image: Gurudev Rabindranath Tagore who penned the rousing Jana Gana Mana

'I knew Sindhu was correct but did not have documents to prove it'

Last updated on: August 10, 2011 11:35 IST
The correct version of India's national anthem, with Sindhu in it

Even the official website of the Indian government (http://india.gov.in/knowindia/national_anthem.php) does not have the official version of the national anthem, as it bears the word Sindh and not Sindhu.

Malushte caught on to the variations in the national anthem four decades ago when he was a physics teacher. As a national cadet corps officer, he underwent training at the naval base INS Vendhurti at Cochin. Later, when he started conducting parades for NCC cadets at the Maharashtra naval unit at Churchgate, Sindhu was used in the national anthem.

"At other places I used to hear the word Sindh in the anthem," says Malushte. It was this variation that set him on a quest spanning four decades to correct the mistake of national importance. "I knew that Sindhu and not Sindh was correct, but there were no documents to prove my point," said Malushte.


Image: The correct version of India's national anthem, with Sindhu in it

'Ministry of home affairs provided me the correct version of anthem'

Last updated on: August 10, 2011 11:35 IST
The national anthem is sung as the tricolour is unfurled at the Red Fort, New Delhi, for I-Day

He then began corresponding with various government and educational institutions to correct the mistake. Little progress was made in the last four decades as his letters never received any response from government offices.

All that changed after the Right to Information Act came into force. "I first applied to the ministry of information and broadcasting seeking information about the official version of the national anthem. My RTI application was forwarded to ministry of home affairs which provided me with the correct version of the national anthem with the word 'Sindhu'," said Malushte.

In 2005, the Bombay high court had imposed a fine of Rs 10,000 on Sanjeev Bhatnagar who had filed a public interest litigation seeking to remove the word 'Sindh' as it was no longer a province of India. Eminent lawyer Ram Jethmalani had represented scores of Sindhis who had come together to resist the removal of word 'Sindh' from the national anthem.

"In the previous PIL the court had fined the petitioner for filing a frivolous petition, though none of the parties involved had put in efforts to find out what the actual wordings were as adapted by the Constituent Assembly in 1950," said Malushte.

Malushte's PIL is scheduled to be heard on September 15 by the Bombay high court.


Image: The national anthem is sung as the tricolour is unfurled at the Red Fort, New Delhi, for I-Day

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Tue, 18 Jan 2011 03:01:00 -0800 Message from Sindhu Ratan Shri Ram Jethmalani: On Non Violence http://sindhulogy.posterous.com/message-from-sindhu-ratan-shri-ram-jethmalani http://sindhulogy.posterous.com/message-from-sindhu-ratan-shri-ram-jethmalani
Message from Sindhu Ratan Shri Ram Jethmalani:
* Member of the parliament Rajya Sabha 
* President Supreme Court Bar Association India 
* Former Minister of Law and Justice India

The Non Violence Project

The Non Violence Program in Elemetary-Secondary students based on practice of non violence by leaders like Mahatma Gandhi, Dr. Rev. Martin Luther King Jr., President Mandela, Frontier Gandhi, Aung San Suu Kyi.

Launched on November 23, 2009 coinciding with state State Visit of Prime Minister Manmohan Singh of India by President Barack Obama of United States of America.

Click here for the complete introduction to the non violence project for elemetary/secondary students.

(Click on the pictures to know more about them)



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Sat, 15 Jan 2011 21:44:00 -0800 CONTRIBUTION OF SINDHI FREEDOM FIGHTERS TO INDEPENDENCE -Ram Jethmalani http://sindhulogy.posterous.com/contribution-of-sindhi-freedom-fighters-to-in http://sindhulogy.posterous.com/contribution-of-sindhi-freedom-fighters-to-in
Sindh played a vital role in freedom movement during British rule but information about it is scattered and there is no single comprehensive document which records the glorious contribution made by Sindh. The main reason for this is that with Independence, came also the Partition and the province of Sindh was in its entirety merged with Pakistan without regard to the fact that certain regions of Sindh had larger Hindu population. But then the unfortunate situation was that the leaders of the Indian National Congress wished to avoid any protracted negotiations as they were in a hurry to get independence and power for themselves, despite protests from the Sindhi leaders; and the leaders of the Muslim League were naturally keen to have the largest areas merged with Pakistan. But apart from surrender of entire Sindh to Pakistan, the situation so arose that with Partition, Hindus in Sindh came under a terrible threat to their life, liberty and property. Large numbers of Hindus from Sindh began to migrate to India with the help of local leaders of the Indian National Congress. The turmoil in Sindh became all the greater with the influx of Muslim refugees from India and the danger to Sindhi Hindus grew day by day making it imperative for them to leave Sindh. Yet, they faced a dilemma as the leaders in India were against Hindus leaving Pakistan to settle in India and the direction to the local leaders of the Indian National Congress in Sindh were to discourage such exodus. But the local leaders, being witnesses to the terrible situation in Sindh, defied the orders from the Central command; and the waves of migration to India began with Sindhis leaving their properties and all their possessions in Pakistan. Faced with reluctance from Indian leadership and to ensure that India does not close its door to refugees from Sindh, the Sindhi leaders rushed to Mahatma Gandhi, who alone in India understood the plight of Sindhi evacuees; and Gandhiji uttered his famous line, “I am a Sindhi”, and under his influence, the gates of hospitality in India began to be opened, somewhat, for those Sindhi refugees from Pakistan. 

In those conditions of turmoil, distress, danger, and uncertainty, naturally the emphasis of the penniless Sindhis migrating to India was to face immediate economic challenges and, somehow, to improve their living conditions. Over the years, these challenges have been met successfully.

   The time has therefore come to set the record straight and to attempt to present a comprehensive account of the glowing contribution of Sindh in the freedom struggle and the role of heroic Sindhi freedom fighters.
   How the Idea Was Conceived 
Though Sindh remained second to none in the freedom movement, while going through the pages of history compiled on the freedom movement, it is observed with grief that most of the historians have ignored the outstanding contribution of Sindh in the Freedom Movement. 

Independence was the result of the joint and collective struggle launched by the masses of the united British India. Sindh played its vital / leading role in the freedom movement since the War of Independence of 1857 (though it was conquered only 14 years earlier in 1843). Sindh participated in the formation of All India Congress Committee (A.I.C.C.) and All India Muslim league (A.I.M.L.). Non-cooperation movement duly supported by Mahatma Gandhi / I.N.C.C. was implemented in Sindh by virtue of the passing of a resolution at the Khilafat Conference in Karachi. 

Immersed in survival initially and accumulation of wealth later, Sindhis did not pay heed to the recall of their glorious past, with the result that they now stand disassociated with it altogether. Added to this, the young generation was compelled to assimilate into culture and society, very different from their own. This situation created adjustment problems for the young generations. The link to their roots and cultural heritage was severed, but cultural and historical identification made them feel lost, because no body was there to tell them who they were and how their collective future identification would be determined and accepted by the world community. 

Apathy and lack of interest of Sindhis was obvious when people / scholars of other provinces started making demands for creation of their own Museums and Archives for highlighting their role in the freedom movement. Recently it has been demanded and suggested that Bengal / Punjab Partition Museums be founded. 

Sindhis being second to none in the Freedom Movement during British Rule cannot afford to be a vanishing or invisible nation. With their own Identification, they have to play their role in the present and future in the world community. And history has proven that Sindhis are capable of leading the world community in every field of life. 

Keeping in view the above facts, like minded people conceived the idea of initiating a project so as to rectify the situation. In this connection Dial Gidwani took a leading role and started looking for the co operation of like – minded Sindhis and organizations. In India he received due co operation from outstanding individuals besides, organizations such as Global Sindhi Council and SindhiShaan. In Sindh / Pakistan he approached the Gul Hayat Institute to extend its co operation for the noble cause. 

As a consequence a joint meeting of American Institute of Sindhology, U.S.A., (www.sindhulogy.org.) Global Sindhi Council of India (www.globalsindhicouncil.org) and Gul Hayat Institute of Sindh (Pakistan) (www.gulhayat.com) was held in Mumbai between 11-19 February 2008 to discuss the proposed project and finalize its modalities and chalk out future lines of action. Several Sindhi scholars, historians, academics were invited to participate.

   The history of freedom movement in British India 
with emphasis on the role of heroic Sindhi freedom fighters
 
We owe it to our generation and the coming generations, an authentic and objective historical record which, among others, will include the following features : 
• History of relevant political parties-organization & activities
• Movements of political importance.
• Chronology of political events.
• Role of press and media; Imposition of ban/censure on press/literature.
• Impact of Divide & Rule policy on Sindhi Society.
• Freedom Fighters and their contribution
• Role of Bombay Legislative Council, Central Legislative Assembly and Sindh Legislative Assembly and other debates.

The task will consist of the following assignments:
• Collection of source-material in India, Sindh and elsewhere, such as Articles, Memoirs, Auto/Biographies, testimony of witnesses etc.
• Government publications, such as Year Books, Reports etc.
• Proceedings of Assemblies/Councils.
• British records
• Newspaper and media reports
• Court Cases
• Information on websites

   ANCESTRAL INFORMATION 
Gul Hayat can provide information on your ancestors from its research papers for which the following information is required. 
1) Full name of your Ancestor
2) Name of City / Province of his residence in Sindh
3) Political affiliations, if any
4) Occupation
5) Any other relevant information

The Information will include following, which may enable you to arrange your family tree
(A) Nukh/caste/Sub-caste.
(B) Childhood,Education & Profession.
(C) Details about his/her services rendered.
(D)His/Her colleagues & contemporaries.
(E)His/Her position in the field of service.
(F)Photos,doucments,letters & other material/information.

   SAMPLES OF FAMILY HISTORY OF ANCESTORS IN BRIEF 
JETHMAL (JETHMALANIS)
Jethmalanis are named after Dewan Jethmal s/o Dewan Beliram. They are "Chhabria" by Nukh and originally "Arorvasi". "Arorvasi" means belonging to "Arore / Alore" – The Capital of Sindh during the rule of Raja Dahir. Consequent to the occupation of Sindh by Muhammad bin Qasim in 712 A.D forefathers of Dewan Jethmal migrated to Punjab and retained their identification as "Arorevansi'. After a long period they returned and settled in Shikarpur. Dewan Jethmal earned name and fame for his political wisdom and was appointed by Talpurs as the Governor of Shikarpur. He had his own mint and coin carrying his name(J) on one side and Shikarpur on the other. It was the currency of Shikarpur besides the currency of Talpure. His Army consisted on "Rohilas" (Pathans). After the fall of Sindh to the British, he was offered a very honourable post by them but he refused to serve foreigners. Talpurs of Khairpur requested him to work with them and he accepted their offer and remained in Khairpur till he breathed his last. ( GRAND FATHER OF SINDHU RATTAN RAM JETHMALANI)
BUTANIS
Nukh “NAGDEV”. Originally residents of “ARORE” who left Sindh due to political & other reasons like earthquake etc. Butanis are named after Dewan Butasing (1715 – 1778) who was born in ‘Kanoj’ and appointed “Dewan” during Kalhore Rule. His son Dewan Tejsing was appointed Dewan by the Mir and he shifted to Sehwan. His son Dewan Fatehsing (1760 – 1829) on being appointed Dewan shifted to Hyderabad and founded ‘Sehwani Paro / Muhalla’ Principal Narayan (Suratram) Balchand Butani was the son of Dewan Balchand who was the great grandson of Dewan Fatehsing. He was born in 1883. Stood second at the Matriculation in 1900 and joined D. J. Sindh college in 1901 and stood first in the college at all examinations. He did his B.A in 1904 in second class and BS.C and M.A. in 1906 (First class). First Sindhi to obtain a first at the M.A. He later on obtained the Cambridge Diploma in Education, won several Awards like : "The Sindh Scholarship", "The viceroys Medals", ‘The Erskine Memorial prize' and "The Edulji Dinshaw prize". He was appointed on the staff of D.J. Sindh college in 1907 and went on to become Professor in Physics, V.P in 1916 & Principal in 1927. ( GRAND FATHER OF RANJIT M. BUTANI – PUBLISHER SINDHISHAAN)
GIDWANIS
GIDWANI: nukh – Manchandya: Adyomal came to Sindh from village Seetpur of Punjab; slected his better half from Shikarpur; worked with Mian Adam Shah Kalhoro - founder of Kalhora Government. He is also forefather of Ajwanis, Bhawnanis and Jagtianis. Gidwanis are named after Dewan Gidumal; family tree is traced as under:
Adyomal – Choithram – Khatomal – Bellomal – Dewan Gidumal. None of the children of Dewan Gidumal survived hence the children of his brothers (Alamchand, Jaspatrai and Khanchand) took his name and were called Gidwani. 
Dr. Vatanmal G. Gidwani was born on 27th February 1889. After early education, he qualified in medicine as medical practitioner. He was selected to join the Government services. In the year 1917, Dr. Vatanmal was directed to render military duty during the first world war, He declined on the plea that his conscience did not permit him to render any assistance in war and thereby keep his country and countrymen under foreign domination and slavery. He was therefore dismissed. Since that time he joined Congress organization and remained in it as an active worker. He took an active part in all movements undertaken by Mahatma Gandhi for the freedom of Bharat Varsha. He was jailed several times for participating in the freedom movements. In 1938 he founded and edited weekly "Vatan" from Mirpurkhas; during "Quit India Movement" he was put behind Bars. After partition he rendered valuable services in helping Sindhi Hindus in their migration by organizing camp in Mirpurkhas. He was arrested by Sindh Government for helping exodus of Sindhi Hindus. ( FATHER OF DIAL V. GIDWANI – AMERICAN INSTITUTE OF SINDHULOGY)

Dr.Tarachand J.Lalvani
FOREFATHERS:There were Lalvani from “CHCHRA”nukh & others from “LULA” nukh. Lalvani belonging to “lula’nukh were resident of HALANI,Where as “Chachra’nukh Lalwani were found in Hyderabad & Karachi.Dr.Tarachand was from Karachi. 

Their grand forefather was Bhai Lalchand.He was man of lower middle class.He gave birth to four sons namely Gurdasmal,Sahibrai,Phoolchand & Panjomal.Most of “LalVanis”are offshoots of Phoolchand. 

EMINENT FIGURES:This caste has produced a handsome number of eminent figures relating to various fields of life,such as Dewan Lilaramsing “khaki”(Poet & Writer),Dialmal(Advocate),Gopal H.Lalvani(Share & Stock Broker,& Congressman since 1930),Hiro Ramchand(organizer of Boys Scout inSindh),Jhamatmal Gulabrai(Theosophist & Advocate),Dr.lekhraj Rochiram(Eye specialist),Dewan Rewachand(Munshi in Govt of Mir Shahdad Khan Talpur). 

DR.TARACHAND:Joined D.J.Sindh college in 1911-12,M.B.S.S from Grant Medical college in 1917.Private medical Practioner.Municipal Corporator Karachi since 1921.Joined Congress.suffered incarceration in 1930 Movement.Labor ,Leader.Editor “Municipality ”and later on Editor of “Karachi Daily”. 

Dr. Tarachand- born in 1893 in Karachi,after doing matric joined D.J.sindh college in 1911.Did M.B.B.S from Grant Medical college in 1917.started private Medical practice in Karachi.Became Municipal coorporator in 1921 and later on joined Congress and participated in its political activities and took active part in movements launched by Congress. Arranged bycott demostration against "Simon Commission".Suffered incarceration in 1930 AND ON AUGUST 10, 1942 QUIT INDIA movement.remained Editor of "Municipality" and later on "Karachi Daily".He was labour Leader also. (Father (SON) Mr. Prem T. Lalvani Founder, Sindhi Sammelan of North Americas. ) 

Respondent's Name:
Address:
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A research donation of $150 would be applicable. The amount to be sent to AIS in the USA or GSC in Mumbai. The donation is tax deductible in USA as well as India. 

Respondent's Name:
Address:
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Email:

  
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Global Sindhi Council of India Mumbai does not permit the copying, downloading, or other use of any protected materials without express, written permission.

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Sat, 15 Jan 2011 01:24:00 -0800 "I am a Sindhi" -Mahatma Gandhi http://sindhulogy.posterous.com/i-am-a-sindhi-mahatma-gandhi http://sindhulogy.posterous.com/i-am-a-sindhi-mahatma-gandhi
"I am a Sindhi" -Mahatma Gandhi 
   From Book SINDH STORY by Mr. Kewal R. Malkani Chapter 14 
  

"EVERYTHING IN INDIA attracts me. But when I first visited Sindh in 1916, it attracted me in a special way and a bond was established between the Sindhis and me that has proved capable of bearing severe strains. I have been able to deliver to the Sindhis bitter truths without being misunderstood" -- wrote Gandhiji way back in 1929.

New_poster_non_violecnce

Actually Gandhiji delivered to Sindh more sweet truths than bitter truths. And, in any case, all these truths indeed established a very warm relationship between Gandhiji and the Sindhis. He visited Sindh seven times --- in 1916, 1917, 1920, 1921, 1929, 1931, and 1934. It was ``a Sindhi friend'' who had helped Gandhi shift from an expensive hotel to economical lodgings when he arrived in London for his law studies. In 1893, C.L. Lachiram, a Sindhi merchant, helped him organize the Natal Indian Congress. In 1899, Barrister Gandhi successfully fought for seven Sindhi traders who were being denied entry into South Africa. He supported the case of K. Hundamal, a silk merchant of Durban, in his articles in the Indian Opinion. 

Gandhiji admired Sindh for giving so many excellent professors to the country. Referring to the Sindhi professors at the Gujerat Vidyapeeth as ``the treaty made between Gujarat and Sindh'', he asked the Gujarati students to go as flood relief workers to Sindh and repay ``the debt to Sindh'' 

During this same visit in 1934, Gandhiji met the Karachi press. When K. Punniah, the editor of the Sind Observer asked him about -the separation of Sindh from Bombay, Gandhiji excused himself and said: "Now you are taking me out of my depths." 

When asked about his impressions of Sindh, he said: "My impressions of Sindh have been very happy. I should have been happier if I could get more money.'' Thereupon the pressmen happily collected 30 rupees on the spot. Gandhiji said: ``I do not want to rob you of what little you get. At least give me your pencils." And so Gandhiji took both 30 rupees and the pencils, amidst general laughter. 

And he was quite-horrified by the Sindhi custom of ``Deti-Leti'' (Dowry) particularly among the Amils. He told the D.J. Sind College students in 1934: ``Here they try to imitate the sahibs and the Parsis. When I saw the girls during my first visit to Sindh, I wondered how there were so many Parsi girls around. Later on I came to know that they belonged to the Amil class. I was familiar with the name ``Bhai-band'' (the business community). But I was rather scared by the name ``Amil''. I wondered what kind of people they would be. When I saw the Amils I found them exactly like the Sahibs.'' 

Gandhiji added: ``The Amils of Sindh are probably the most advanced community in that province. But in spite of all their advance, there are some serious abuses of which they seem to have monopoly. Of these the custom of Deti-Leti (DOWARY SYSTEM) is not the least serious.... The parents should so educate their daughters that they would refuse to marry a young man who wanted a price for marrying and would rather remain spinsters than be party to the degrading custom.'' 

It was left to Hassanad Jadugar (magician) to set an example in dowry-less marriage. He gave his daughters only five Ch's: charkha (spinning wheel), chaadi (milk-churner), chakki (grinding-stone), chulha (native stove) and chaunri (metal buc- ket). 

When violence gripped Sindh from 1939 onwards, Gandhiji raised his voice against it. He warned that ``what happens in India, whether good or bad, in one part, must ultimately affect the whole of India.'' 

When Partition came in spite of Gandhiji, he persuaded the Government of India to do everything for the refugees. He spoke to the Maharao of Kutch and got Kandla land for the Sindhu Resettlement Corporation. He told a Sindhi delegation, led by Dr. Choithram, on 30 January, 1948: ``If there can be war for Kashmir, there can also be war for the rights of Sindhi Hindus in Pakistan.'' 

Professor Malkani met him only an hour before Gandhiji was shot. Malkani had been just appointed Additional Deputy High Commissioner to organise the migration from Sindh. Gandhiji gave him a resounding blessing-pat on the back with the words: ``Take out everybody. See that you are the last to come out. And tell Khuhro I want to visit Sindh to re-establish peace. Let him consult Jinnah and inform me telegraphically.'' When Malkani told him how the Hindus in Sindh had to wear ``Jinnah Cap'' and carry about an Urdu paper or Dawn to pass off as Muslims, for security reasons, he said he would mention it in his prayer meeting that evening. Alas, he died before he could visit Sindh --- or expose `the excesses there! 

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Thu, 13 Jan 2011 03:01:00 -0800 OM OM OM! THE FIRST WORD OF GOD ? http://sindhulogy.posterous.com/om-om-om-the-first-word-of-god http://sindhulogy.posterous.com/om-om-om-the-first-word-of-god

Chapter 1 - OM OM OM! THE FIRST WORD OF GOD ? 

(Selected extracts from Return of the Aryans by Bhagwan S. Gidwani, published by Penguin Books, India) 

Om2

The entire tribe was there to greet the Chief, his party, and above all, Sindhu Putra, whom they had already accepted as their own god, a sight unseen. The Ithihasa Parade song had schooled them on how they should greet their God. Respectfully, their hands were raised in Namaste and then the tribe’s silent song of welcome began. It had alternating moods, with overtones of past sorrow, and the joy of the present. Everyone watched the fast hand-movement of so many, participating in the song, though only those who understood the sign language could listen to the song. Later, a poet even asserted that clearly, with his inner ear, Sindhu Putra could hear the song of the silent people, in all the richness and beauty of its melody. 

Sindhu Putra went through the crowd. From Devita, he had learnt how to express Tat tvam ASI in sign language. He greeted each with Namaste and Tat twam asi. 

Many poets say that the people of the silent tribe did not grasp the significance of the Tat twam ASI. Even so, somehow, faith had overtaken the frontiers of their knowledge and consciousness, and it seemed that all their questions were answered, unasked; and they had the feeling that their life had become purer and beautiful. Their hearts no longer ached for the unattainable. They felt that a god had come to fill the void between the earth and sky and that he had blessed them all. 

Yet, poets love to contradict themselves and they also speak of the longing in the hearts of many, as Sindhu Putra went through the crowd. Perhaps, some even remembered the ancient prophecy of the tribe, handed down to them from one generation to another: Then the lord God shall send forth this command and you shall hearken and obey, that he might reveal unto you His First Word that you yourself shall utter, and having uttered it, it shall be yours as it is God’s and you shall then know that the First Word was always there within your reach and grasp, waiting for all eternity to be uttered, except that it was the covenant that you shall not come upon this inheritance unless the Lord God Himself sends down the Witness and the Source. 

Was Sindhu Putra then the God foretold in the prophecy! Was he the Witness and the Source! Dare they ask? An old woman, however, was not daunted. Leaning on her son for support she was much too frail even to raise her hand for sign language, and kept nudging her son to ask the question. The son refused. Three times he declined by vigorously shaking his head. Sindhu Putra did not notice it, but a priest was furious to see the youth shaking his head. Quickly, with enormous pride in his own importance, the priest faced the young man with a rapid protest: “Are you denying Sindhu Putra?” The youth waived his arms to refute the charge, while everyone stared at him. Finding his own explanation inadequate, the youth knelt at Sindhu Putra’s feet. It was now Devita’s turn to explain the gestures of the son and the mother, who herself began to find strength for the few limited signs. “She is the mother of his young man” Devita explained, “and she waits to hear from you the First Word of God that she might utter it herself”. Devita was not clear what it all meant or what the First Word was, for she knew nothing of their ancient prophecy. Sindhu Putra, however, was lost in thought. 

Sindhu Putra simply raised his hand to the sky and then placed it on his heart, in humility. As a poet explains, all he meant was that the “First Word of God resides in every heart”. But the effect of his gesture was magical. It was as if his simple gesture promised that he would be the one to receive from above the First Word of God and he should be the one to communicate it to them. 

The old woman was in tears. He nodded to reassure her. He did not know that hers were tears of joy. Those nearby shared the old woman’s ecstasy that the ancient prophecy was soon to be redeemed. They were quick to transmit it to the others through their hurried sign language; and with each telling and repeating, the hope grew into certainty; and there was now in everyone’s heart, the exalting, exulting assurance that the First Word of God would be revealed and even uttered by them. 

Later that day, Devita learnt much about the pre-ancient prophecy; and Sindhu Putra understood the enormity of the hopes he had raised. It is easy to claim knowledge of the first Word of God. Many in the past ”some guided by faith, others for motives of their own” had come forward to communicate the First Word to mankind. But how to get it uttered by those who had never articulated a single word! 

Sindhu Putra did not know how it was that the people of this tribe found it impossible to articulate words. It was not as though they lacked a voice altogether. They could yell and even laugh. Their voices could be used for elementary exclamations to indicate joy and anger. But they just could not form words either to speak or sing. 

It is not known if Sindhu Putra was aware of the discourse of Dhanawantri, Sage Dhanawantar’s wife, to her students. According to her, voice and speech were two different aspects of human sound. Human speech, she said, was activated first by the will to speak, formed in the brain, and thereafter received its driving energy from a sound generated at the back of the lower throat. As it traveled higher in the throat, the sound was molded and a voice pattern shaped; and finally then, speech sounds emerged, refined by the articulatory organs of the mouth, such as lips and tongue. Her view was that as humans evolved enough to walk upright, they no longer had to use their mouths like their hands to gather food; they thence had the opportunity to devote their lips and tongues to more verbal articulation. She even speculated that in the future course of evolution, verbal articulation may becomes unnecessary and humans may come to acquire the ability to directly transfer thought signals without speech; and in such cases, the mouth along with tongue and lips may become even more specialized-for how it was that the evolutionary process of word-articulation had missed this silent tribe-maybe some hereditary defect, aggravated by inbreeding, arising from marriages among very close relations. 

Throughout the day, Devita had to repeat to Sindhu Putra words of the ancient prophecy of the silent tribe. Perhaps he hoped its frequent reception would somehow reveal the secret of its fulfillment. 

Sindhu Putra knew what these simple people expected from him. He was thinking; here is the largest tribe in the eastern region, ready and willing to surrender their slaves, for their faith in me! Yet is it right that I steal their faith for myself? 

But then, how else do they give up their slaves? No, they have already decided to surrender them, have they not? So what? Surely they can change their minds and return to their ways, to cling to their slaves? Must I continue to betray myself and pose as a god, simply for slaves? 

But this was a mock-battle in his mind. His decision was already made. He was committed to the cause of freeing the slaves. The incoherent, chaotic thought that he was putting his own conscience to hazard by allowing people to believe in his godhood, came to trouble him. But again he waved it off. There was no turning back from the commitment to liberate the slaves. Perhaps God would understand commitment to liberate the slaves. Perhaps God would understand! Perhaps God would forgive! But if not, so be it. Let the punishment for the falsehood be his, so that others may go free. 

He sat, bent forward, his cheek supported on his hand, his brow knitted in deep thought. He was no longer questioning his own karma or his sin for his masquerade as a god. Instead, his mind was on his futile search for the secret that lay hidden behind the ancient prophecy. What is the First Word of God? What is the First Word which the tribe must utter for the first time? And yet that Word was always within their reach and grasp! But they could not utter it unless a god manifested himself as the Witness and the Source! What then was that First Word?

His thoughts led him nowhere. He feared that the First Word of God would never come within his grasp. What would be the consequence of his failure? Already he had sensed a vague suspicion and envy among the tribal priests. Maybe, the priests could kindle in the hearts of these simple people, resentments against a false god who promises but cannot perform, and yet seeks to deprive them of their cherished slaves. Sindhu Putra almost smiled at the thought. He would then be free-released from the burden and bond of godhood. But the smile was short-lived. His mission to free the slaves would then fail! 

The silence around Sindhu Putra was unbroken. Everyone waited for him to speak. But he seemed in deep meditation; quietly they left to remain outside the hut. Actually, he was not meditating. His mind was filled with a maze of confused thoughts. At times, he went deep into the past, to search for a clue to what could be God’s First Word. Again he was bewildered by his own arrogance that he should aspire to discover the Word that none had discovered before. What was his claim to such knowledge and illumination? And even if he were inspired to divine the First Word, how was he to find a way for the mute tribe to utter it? A feeling of helplessness came over him and he heaved a deep sigh. It was more a groan than a sigh. He was not even sure if he heard the sound of his groan. But swiftly, his soul was on fire. A thought hit him so hard that it made him leap right up. It was as though he had heard an echo from a long forgotten age. 

His eyes were now wide open. In his heart was tumultuous excitement. His turmoil was no more. Instead there was the radiant joy of blissful fulfillment though all he could have heard was his own whispered groan and a sigh. Yet his feeling was that his mind had reached deep into a limitless past and stretched far into the infinite future and the gates of perception were opened wide for him and he could see-all. 

He stood up, swaying unsteadily, as though intoxicated. He uttered a sound to match and imitate his own groan. He tried it again. He felt an overwhelming emotion and was filled with it to bursting. Tears came to him but they were tears of thanksgiving and he knelt to pray. 

Well before dawn, the Chief and many others peeped into Sindhu Putra’s room. They found him kneeling in prayer. Those that went nearer him had the feeling that there were tears flowing from his eyes. 

They tiptoed out. Outside, a sea of people had collected. Many asked what their new god was doing. The Chief’s hand-signals said, “He prays”. But others added, “He weeps”. 

He weeps! For whom does a god weep? They asked. For us; who else! For no reason at all, tears came to the eyes of many. 

The sun had risen. Silently, the crowd waited. Only the twittering of birds and the murmur of the breeze could be heard. Hours passed. Vening shadows were about to fall, though the sun was still gleaming in a far corner, when Sindhu Putra emerged. He walked through the crowds. His steps were sure and firm, as if he knew where he must go, in this unfamiliar village. They all followed. He turned to the valley ringed by hills. Suddenly, he stopped and sat down on a stone. It was not a comfortable seat. But he looked calm, serene, rested. 

Silently they watched him. He had closed his eyes. Was he listening for a voice from within? A vision! An illumination? Many in the crowd were afraid even to blink lest something escape them, unseen! Then suddenly it began. With his lips parted, Sindhu Putra emitted a sound, emanating from the base of his throat, though everyone was certain that it came from his heart. It was a long inarticulate sound and some would swear that it had the intonation of “O”, while others were certain that it sounded like “AU”, by the impulse rolling forward in the mouth; then gently Sindhu Putra closed his lips, while continuing the sound. Clearly, without effort on his part, the sound changed itself, and came out at “M”. Thus the entire phenomenon of this sound-utterance came to be heard as “AU”, or more clearly, “OM”. 

There was silence as Sindhu Putra uttered this OM mantra. But the hills were not silent and they reverberated to return the echo of the sound. They all listened in awe and wonder, as Sindhu Putra repeated the sound. Again the hills responded with the echo. 

No one knows at what stage the crowd joined in the chant. Maybe, they all were moved to join in, all together. 

OM! It was national, inarticulate, universal sound that required no effort from the mute and speechless; whosoever could utter a sound, could easily chant OM; and the silent tribe chanted it easily, effortlessly and worshipfully OM! OM! OM! The chant went on. And the hills resounded “OM! OM! OM!”. 

Oh! Was it the symbol, the name, the essence of the Infinite and the Imperishable? Was OM everything? Was everything from OM? Did OM identify God in all his fullness-in His transcendence and immanence? 

Those questions would come to them later. For the moment, there was only one realization in their minds, as they came under the enticing spell of this mantra which they recited again and again-yes, indeed OM was the very First Word that God of All had uttered. 

OM! They chanted, and they felt in the depth of their beings a cosmic vibration, mystical and radiant! It was like the flowering of a spiritual consciousness, carrying with it exalted experience, and an overall vision of reality combined with humility, that transcendent truth is yet to be discovered and the eternal search must continue. 

A golden mist descended from the sun, setting on the green hills around them. The chant continued. OM!-and their hearts were lofty and soaring, in the ecstasy of love and beauty within. With each chant, they came more under the magical spell of, what was to them, a truly sacred utterance of utmost power and mystery. 

And they wondered-did the universe itself arise from this word-OM? 

Later, for centuries, even up to the modern era, scholars would emerge to analyze, examine and interpret the sacred symbol of OM. The silent tribe itself needed no explanation. It was after all a sound that a mute or even a baby could produce, without effort or preparation. All it involved was to begin from the base of the throat, with lips open, the sound of A and U, and connect them together to coalesce into the sound of O and finally close the lips while continuing the sound, with the inevitable result that the entire utterance emanated as OM. It was purely intonational and needed no articulatory function from tongue and lips, except that the lips would be open when the sound began, and they would remain closed while the sound continued to its end. 

The silent tribe readily recognized OM as a natural symbol, nature’s word, a pure genuine impulse of the heart, as distinct from a word of knowledge arising from the head. Surely then it was nature’s own mantra, their very own mantra, a part of their being. No wonder it produced harmony, peace and bliss in their hearts. With it, came also the realization that this sacred utterance was always within their “reach and grasp”, as foretold in the prophecy, but they had patiently waited for a god to manifest himself as “Witness and Source”. 

For all these 7000 years, philosophers, theologians, spiritualists, poets and scholars would weave their learning, love and fancy around the magical mantra of OHM. Some would say that OM covered the full range and entire phenomenon of sound, traveling from one extremity to the other-from throat to lips-beyond which no sound existed. Others held that OM was the symbol of supreme Brahma, the ultimate and infinite reality. Yet others characterized OM as an “idol” representing the divine ideal, arguing that an idol does not need the shape and form of a statue but can be subtle, like sound itself (to them sound was the subtlest of all idols, even more subtle than fire, because only one of the five senses viz, the ear, detects it). Some even claimed that OM was the real name of the Almighty and that it was also the key that unlocked the kingdom of god. Some thousands of years later, the Vedic Upanishads would also extol concentration with the aid of OM. For instance Mundaka Upanishad would say OM is the bow, the soul is the arrow, and Brahma is the target; one must pierce it with a concentrated mind, and become like an arrow, one with it (Mu. U, II 2.3-4). The Bhagvadgita recognizes OM as a mantra which existed from creations beginning ”Om Tat Sat, to express absolute supremacy, universality and reality of the inexpressible Absolute. The Bhagvadgita also reserves the highest goal for those that utter the single symbol OM while they remember the Almighty (VIII 13). Again in the Bhagvadgita, Lord Krishna would declare the existence of the syllable OM in all the Vedas; I am the sound in ether and manhood in men” (VI 8). To the vast majority in the Hindu fold and beyond, OM came to stand for the pure consciousness that pervades the three stages of walking, dreaming and dream-sleep, and it came to be known as pranave, to mean that it pervades life and runs through prana or breath. 

Modern scholars also say that OM is a Hindu mantra. That may be so in the sense that it was a Hindu-Sindhu Putra-who first uttered it. But it was uttered for the sake of the silent tribes. They inspired it and they were not Hindus when the mantra was first uttered. It is true that eventually the tribe became a part of the Hindhu fold, but that was later. The fact however remains that for a long time the sacred utterance OM was regarded as the mantra of this silent tribe as it had been foretold in their own prophecy. Certainly, they rejoiced when other tribes adopted their OM mantra, as for instance, Jalta tribes embraced it from the very inception. The slaves freed by the silent tribe would also go back to their lands to spread it all over. Almost instantaneously, it found acceptance throughout the vast territory of the lands of the Hindu. The Hindu took it up worshipfully, lovingly, longingly, in their hearts, and later in their sacred literature. But that does not make it an exclusively Hindu mantra! 

Another misconception about the OM mantra may be that it comes from the Sanskrit language. The fact is that the mantra was uttered before Sanskrit matured. Besides, the word OM in Sanskrit is not subject to the conjunction, reflection and grammatical manipulations applied to all the other Sanskrit words. This is simply in recognition of the fact that it is a natural word-that exists in silence, in the heart, in meditation, independent and apart from any language. Hindus and Sanskrit made good use of it, but it can belong to all and every language-and does. The words omnipotence, omniscience, omnipresence, refers to the infinite power, knowledge and presence of all-seeing god, in many languages. Every prayer, everywhere, when it reaches its point of silence, will utter OM in its various formulations, like Amen and Amin. 

People from the silent tribe, who soulfully chanted OM with Sindhu Putra, would remain unaware of the rich and colorful analysis which succeeding generations would extend to this mantra. But they needed no such analysis. The feeling in their heart was of radiant joy and pride over the revelation to them of the First Word of God. That they could ever utter that word was, for them, the height of bliss. Their hearts were full to overflowing. Nothing that later scholars have said to extol and exalt the magical utterance of OM could ever match their own indescribable feeling of bliss and fulfillment. 

OM! The silent tribe changed with Sindhu Putra in the valley ringed by hills-their minds released from all wayward thought. In its place was the feeling that their ears had opened to the song of the universe and their eyes, to the radiance of the mind of God. 

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Wed, 29 Dec 2010 08:55:00 -0800 Why Indus ? and not "SINDHU" ! - An eye opener for all Indians and Sindhis across the Globe http://sindhulogy.posterous.com/why-indus-not-sindhu http://sindhulogy.posterous.com/why-indus-not-sindhu

Sindhu-Indus_(1).pdf Download this file

 

 

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Tue, 30 Nov 2010 20:52:00 -0800 India's 'miracle river' http://sindhulogy.posterous.com/indias-miracle-river http://sindhulogy.posterous.com/indias-miracle-river
Scientists say new evidence could unearth the Saraswati. The legend of the mighty Saraswati river has lived on in India since time immemorial. Ancient Hindu scriptures called the Vedas, recorded thousands of years ago, are full of tantalizing hymns about it being the life-stream of the people.

In a new radio program, Madhur Jaffrey recounts the legend of the Saraswati river - and explores startling new evidence that it may not have been a myth after all. Vast and awesome, the Saraswati's holy waters are supposed to have flowed from the Himalayas into the sea, nourishing the land along the way. But as the centuries passed and no one could find it, myth, belief and religion came together and the Saraswati passed into the realm of folklore.

Now most people in India think of it as a mythical river. Some even believe that it is an invisible river or that it still flows underground. Another commonly held perception is that the Saraswati once flowed through the north Indian city of Allahabad, meeting there with two other rivers, the Ganges and the Jamuna. The confluence of these three rivers - one of which is not visible to the eye - is considered one of India's holiest spots.


  

This is a satellite view of the Sarasvati River basin running from the Himalayan mountains to the west coast of India.

Sat_image_1

   Saraswati, Hindu goddess of Learning
For most of the country, the name Saraswati is better known for its divine namesake - the goddess Saraswati, Hindu goddess of Learning. Worshiped particularly by students and school children, her festival falls in February, and the city of Calcutta is famous for celebrating her in style. Makeshift shrines are erected in every street and after the festival is over, thousands of the images are taken to the banks of the river Hooghly and pitched into the water where they are forever carried away by the river.

The goddess' connection to water is part of the enigma that surrounds the river. But that mystery could be set to be dispelled forever, as startling scientific evidence has come to light. Through satellite photography, scientists have mapped the course of an enormous river that once flowed through the north western region of India. The images show that it was 8 km wide in places and that it dried up 4,000 years ago.

Dr JR Sharma who heads the Remote Sensing Services Centre in Jodhpur which is mapping the images, believes a major earthquake may have played a part in the demise of the Saraswati. There was, he says, a big tectonic activity that stopped the water supply to the river. Sharma and his team believe they have found the Saraswati and are excited about what this discovery could mean for India. The idea is to tap its potential as a water source. They are working with India's leading water experts who are using the satellite images as clues. Scientists hope to find water under the desert Deep in the western Rajasthan desert, not far from the security- conscious border with Pakistan, an extraordinary programme is underway. Giant drilling rigs probe deep into the dry, arid earth pulling out undisturbed layers of soil and sediment for scientists to study and test. Water engineers are exploring the region's ancient riverbeds for what they call groundwater - underground reservoirs that contain perfectly drinkable water. If they are successful, their discovery could transform the lives of thousands of locals who currently experience harsh water shortages.

Mr KS Sriwastawa of the Rajasthan State Groundwater Board believes one of these ancient buried channels may be the Saraswati. He knows the stories refer to the ancient river flowing through this area and says excitedly that carbon dating has revealed that the water they are finding is 4000 years old. That would date it to the time of the Saraswati. The modern search for the Saraswati was first sparked by an English engineer called CF Oldham in 1893 when he was riding his horse along the dry bed of a seasonal Rajasthani river called the Ghaggar.

As he rode on, he was struck by a sudden thought. The Ghaggar when it flowed, was a small, puny river and there was no reason for its bed to be up to 3km wide in places unless it occupied the former course of a much larger river - the Saraswati. The discovery of a vast prehistoric civilization that lived along the banks of a major river, has added impetus to the growing modern belief that the Saraswati has been found. Over 1000 archaeological sites have been found on the course of this river and they date from 3000 BC. One of these sites is the prehistoric town of Kalibangan in northern Rajasthan.

The town has proved a treasure trove of information about the Bronze Age people who actually lived on the banks of the Saraswati. Archaeologists have discovered that there were priests, farmers, merchants and very advanced artists and craftsmen living there. Highly sophisticated seals on which there is evidence of writing have also been found, indicating that these people were literate, but unfortunately the seals have never been deciphered. They may well hold the clue to the mystery of what happened to the Saraswati and whether it has really been found again.

The Miracle River is [was] broadcast at 3.30pm on Saturday 29 June, 2002 on BBC Radio 4



   Link to BBC News India's 'miracle river'


  
  


  

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Tue, 30 Nov 2010 12:24:00 -0800 Remember Your Roots, Heritage and Culture http://sindhulogy.posterous.com/remember-your-roots-heritage-and-culture http://sindhulogy.posterous.com/remember-your-roots-heritage-and-culture

Many rivers and river valleys worldwide have played a significant role in the evolution, sustaining and development of civilizations. Notable amongst these are the Nile, Tigris-Euphrates, Sindhu (Indus) and Hwang Ho-Yang Tse Kyang. Mighty civilizations grew up on the banks of these great river systems. These rivers not only catalyzed the production of crops but also facilitated their growth of trade by providing convenient transport lines. 

Sindhu-darshan-festival-2010-ladakh

  

Many rivers and river valleys worldwide have played a significant role in the evolution, sustaining and development of civilizations. Notable amongst these are the Nile, Tigris-Euphrates, Sindhu (Indus) and Hwang Ho-Yang Tse Kyang. Mighty civilizations grew up on the banks of these great river systems. These rivers not only catalyzed the production of crops but also facilitated their growth of trade by providing convenient transport lines. 

SYMBOL OF STRENGTH 

The mighty Sindhu (Indus) river symbolizes the power and permanence of the ancient Indian civilization which evolved over a period of thousands of years. The archaeological discovery of the Indus Valley civilization which flourished along its banks, has reinforced the antiquity of the Indian civilization. 

The river's name comes from Sanskrit word 'Sindhu'. It is mentioned in the Rig Veda, the earliest (c. 1500 BC) chronicles and hymns of the Aryan people of ancient India, and is the source of the country's name. words like Hindu, Hindustan and India have been derived from Sindhus and 'Indus', the name given to Sindhu by foreigners. The journey of Sindhu through India transports you to a civilization going back five thousand years. The Indus Valley civilization is synonymous with Harappa and Mohenjodaro. 

A great Trans-Himalayan river, it is one of the longest rivers in the world with an astonishing length of 2900 km. Rising in south-western Tibet, at an altitude of 16,000 feet, Sindhu enters the Indian territory near Leh in Ladakh. The river has total drainage area of about 4,50,000 square miles, of which 1,75,000 square miles, lie in the Himalayan mountains and foothills. After flowing eleven miles beyond Leh, Sindhu is joined on the left by its first tributary, the Zanskar, which helps green the Zanskar Valley. Many interesting mountain trails beckon the mountaineering enthusiasts to the Zanskar Valley. The Sindhu then flows past Batalik. The mighty Indus when it enters the plains is joined by its famous five tributaries - the Jhelum, Chenab, Ravi, Beas and Sutlej - giving Punjab --- "Land of five rivers" --- its name. 

HISTORICAL PERSPECTIVE 

Sindhu is divine. In the beginning was the word. The first recorded word was the Veda. The earliest mention of this great river is in the Vedas. The Sindhu -- the cradle of Indian civilization -- finds its most dramatic description in the Rig Veda (c. 1500 BC). "Sindhu in might surpasses all streams that flow. His roar is lifted up to heaven above the earth; he puts forth endless vigour with a flash of light ....Even as cows with milk rush to their calves, so other rivers roar into the Sindhu. As a warrior king leads other warriors, so does Sindhu leads other rivers... Rich in good steeds is Sindhu, rich in gold, nobly fashioned, rich in ample wealth". 

Sindhu is too alive and too divine to be "it", and so Sindhu is "he"! When the Vedic seer invokes the Sindhu. The Veda refers to the Ganga only twice, but it makes as many as thirty references to the Sindhu! It is the oldest name in Indian history - and in Indian geography. This is the great Sindhu that gave Sindh and Hind -- its name. The Rig Veda compares the sound of the flowing Sindhu to the roar of thunderstorm, indicating the sense of awe inspired by the river in the minds of Aryans. Later on, in the Vedic period, the word Sindhu came to denote the sea, from which the vastness of the river can be gauged. In the Ramayana, Sindhu is seen to be given the title "Mahanadi", which means "the mighty river". In the Mahabharat, the Sindhu is reverentially mentioned along with other two holy rivers, the Ganga and Saraswati. References to the Sindhu are also seen in many ancient literary works like those of Kalidasa, Bana, Panini. The fame of the mighty Sindhu had spread even beyond the subcontinent and it found reflections in the literary works of the Greek and Roman empires. It finds mention in some of the earlier literature of India. Kalidasa says in the Raghuvansha that on the advice of his maternal uncle Yudhajat, Rama conferred Sindh on Bharata. Rama's ancestor Raghu's triumphant horses had relaxed on the bank of the Sindhu. 

Another great Sanskrit poet, Bhasa, had done a whole play, "Avimark" on the romance of Prince Avimark with Princess Kurangadi of Sindhu-Sauvira. The Bhavishya Purana says that Shalivahana, the grandson of Maharaja Vikramaditya of Ujjain, established law and order in 'Sindhusthan" and fixed his frontier on the Sindhu. Anshnath, the eleventh Jain Tirthankar, was a Sindhi. He died in Bengal. The Jaina Dakshinya Chihna (eight century) speaks of Sindhis as "elegant, with a lovely, soft and slow gait. They are fond of songs, music and dance and feel affection for their country". 

There is a legend that the great Buddha had graced Sindh with his visit. Finding the climate extreme, and the area dry and dusty, he had permitted the bhikshus to wear shoes here. He had also permitted the use of padded clothing, forbidden elsewhere. Here Sthavirtis, the Prince of Rorik or Roruka (Aror or Alor, near modern Rohri) became his disciple. When the Buddha went round his native Kapilavastu in a chariot, it was mentioned that the "four auspicious horses, of lotus colour, had come from Sindhudesh". To this day, historic Buddhist stupas are found in Sindh. The Divyavadana (Tibetan version) reports: "The Buddha is in Rajgriha. At this time, there were two great cities in Jampudvip (north India), Pataliputra and Roruka. When Roruka rises, Pataliputra declines; when Pataliputra rises, Roruka declines". 

Here was Roruka of Sindh competing with the capital of the Magadha empire. When Bimbisar was the king of the Magadha, he sent Rudrayan, king of Sindhu-Sauvita, a rare portrait of the Buddha. The two powerful ministers of Sindh at the time were Hiroo and Bheru, their names still common amongst the Sindhis! 

Chandragupta Maurya first won Sindh and then Punjab. It was from this base that he displaced the Nandas, occupied Pataliputra and established the great Mauryan empire. Sindh was part of Dasaratha's empire. When Kekayi goes into a sulk, Dasaratha tells her, "The sun does not set on my empire. Sindh, Sauvira, Saurashtra, Anga, vanga, Magadha, Kashi, Koshal -- they are all mine". When Sita was kidnapped by Ravana, Rama sent the vanaras (monkeys) to look for her, among other places, in Sindh with its "remarkable swimming horses". Kashmir's ancient royal history Rajatirangini has many references to Sindh and the Sindhis. Kuya's son Sindhu rose to lead the elephant brigade of Kashmir. He was advisor to Queen Dida. A top honour was "Sindhu Gaja", Elephant of Sindh.

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Tue, 30 Nov 2010 06:29:00 -0800 Prevent River Rename http://sindhulogy.posterous.com/prevent-river-rename http://sindhulogy.posterous.com/prevent-river-rename

 

River Sindhu/Singhe Issue 
Thank you all for helping us prevent the renaming of the Sindhu river 

Indusriver


  

Thank you for your help with this project 

The following email confirmation from Mr. Venkatesan Regional Director Government of India Tourist office New York. 
The name SINDHU DARSHAN will not be changed to Singhe Darshan. This is the first official confirmation. 

AIS and SINDHI NET congratulate and appreciate support by SINDHI, NON SINDHIS EVERY BHARAT NIVASI to its mission of SINDHU CULTURE. 

Please circulate to all your friends and relations and my request to Mr. Jagjit Mirchand to post on YAHOO GROUPS . 
Thank you Mr. Venkatesan. 

Dial V. Gidwani and Narain V. Hingorani 

Dear Sir 
Thank you for the mail. I have spoken to my Events division in Ministry of Tourism. There is no change in the name of Festival. It is being celebrated as "Sindhu Darshan" . 
The dates provided to me are 11-13 June. I have requested for a detailed programme and will have it sent to you seperately. 

Yours sincerely Venkatesan


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Tue, 30 Nov 2010 00:37:00 -0800 The Non Violence Education Project http://sindhulogy.posterous.com/the-non-violence-education-project http://sindhulogy.posterous.com/the-non-violence-education-project

INTRODUCTION TO THE NON VIOLENCE PROGRAM IN ELEMETARY-SECONDARY STUDENTS 

New_poster_non_violecnce

 

BASED ON PRACTICE OF NON VIOLENCE BY LEADERS LIKE MAHATMA GANDHI, DR. REV. MARTIN LUTHER KING JR., PRESIDENT MANDELA, FRONTIER GANDHI, AUNG SAN SUU KYI

Launched on November 23, 2009 Coinciding State Visit of Prime Minister Manmohan singh of India by President Barack Obama of United States of America 

Among the illnesses in American society today, violence among school-age youth is one that cries out for effective remedy. Almost weekly, we read of tragedy in the classroom, appalling gang attacks, or a senseless rampage by a lone young killer. The outcomes of these awful events have wide-spread and long-lasting harmful effects across families, communities, and upon young lives which are often deformed forever. 


We at the American institute of Sindhulogy believe there is an approach to this problem, which could be employed quickly, directly, and with minimal cost that has potential benefits for all. By introducing courses in non-violence into our schools we think the propensity to violence among students could be lessened. By demonstrating to students that there are constructive alternatives to conflict, teachers can dampen the aggressive impulse. Practicing non-violence in response to violence itself is a tough decision requiring patience, self-control, and courage. These characteristics are usually associated with maturity which, by definition, school-age youth have not achieved. Nevertheless, we are persuaded that exposing children to the notion of non-violence offers them a choice they might not otherwise have, and we feel it worth our time and effort. 

Our initiative was prompted by an especially egregious recent episode of violence in Chicago where several young men set upon another school boy, aged 16, and beat him to death with wooden clubs. The victim, apparently an innocent bystander, was merely at the scene of an ugly confrontation between two neighborhood factions. The incident drew national attention and a visit to Chicago by the U.S. Attorney General and the Secretary of Education. 

The Institute's founder, Dial Gidwani, was familiar with communal violence during his years of residence in his native India, and had direct experience of violent scene during the turbulent period of Partition when his home state of Sindh was absorbed into the new nation of Pakistan. It occurred to Mr. Gidwani that there were applicable lessons from the peaceful efforts of Mahatma Gandhi that could be brought to bear here in the U.S. 

That seed developed into a plan to bring into classrooms the teaching of non-violence based on the life histories of practitioners like Mahatma Gandhi, Dr. Rev. Martin Luther King, President Nelson Mandela, Frontier Gandhi Khan Abdul Gaffar Khan, and Aung San Suu Kyi. 

American institute of Sindhulogy proposed this idea to Education Secretary Arne Duncan who was sympathetic and urged him to share it with educators and officials with a view towards implementation. The Institute has contacted local and state officials, civic and religious leaders, and others who might endorse the project. 

As groundwork, Mr. Gidwani is explaining the philosophy of non-violence, relating his own experiences, and seeking advice for how the project can be instituted locally. Ideally, after official approval is obtained and funding arranged, we expect teachers would themselves be introduced to the topic, drawing from history. A syllabus would then be developed separately for use in schools. The final step would be the inclusion of non-violence classes in as many elementary and secondary schools as might be enlisted. Beyond this, it may be possible to extend non-violence teaching to correctional institutions in the state of Illinois.

Click here to Donate to the Project 


Ram Jethmalani's message on Non-Violence


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Tue, 30 Nov 2010 00:27:00 -0800 US-INDIA Artist Exchange http://sindhulogy.posterous.com/us-india-artist-exchange http://sindhulogy.posterous.com/us-india-artist-exchange

Lakeside gallery west is pleased to announce the selection of 2 artists for residence program beginning Ooctober 1st 2010.

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These artists selected from many applicants are not the first exchange artists from India to show at Lakeside gallery. In 1990 Lakeside hosted Latika Katt and Jagdish Chintala, both of whom have gone on to very honored hieghts in the art world, both in India and abroad.

This time the artists are Soumya Chavan and Satadru Banduri. Now just quickly a little information on these artists points of interest. 

Soumya Manjunath Chavan has achieved a doctorate from the Bangalore University in 2002, after completing BFA and MFA studies at the College of Fine Arts in Bangalore. Her doctoral research on "visual aspects of sankara's philosophy and its relevance to contemporary tantric artists" has led her paintings on their path to Lakeside and beyond. Also a muralist having created 27 murals in her home town of Bengaluru leads one to speculate what will the artist create during her 21 day residency at Lakeside gallery west? 

Satadru Sovan Banduri is not a complete stranger to the U.S. Having been awarded a fulbright scholarship from the University of California Santa Cruz in 2007. He has also completed BFA and MFA studies at Visva Bharati, Kala Bhavan, Santiniketan, West Bengal. Satadru is not only a painter but also a multi-disciplinary artist which includes video and installation to his repetoir of artistic talent. Truly someone to watch in a multi- cultural globalized art world. 

With that said can you please mark and save the date of October 16th as these artists prepare for and display their most recent creations from their residence at Lakeside gallery west. 

Yes, opening night Saturday October 16 3:00 until 8:00 pm CST. Don't miss it. 

US-India artist exchange: initiated in 1990 by John D. Wilson and Dial Gidwani founding president American Institute of Sindhulogy (www.sindhulogy.org , now a full fledged endeavor spearheaded by Arnab Paul. U.S. artists Ray Kerciu and Mike Mcgee traveled to India in January 2009 making connections and planting seeds for further exchanges with their homebase at California State University in Fullerton. Please read more about US-India artist exchange at http://us-indiaartculturecenter.org/pages/home 

Special thanks to Air India for their support and continued help in the exchange program!! 

To be announced: "Meet The Artists Night" the artists in residence from India will be giving a slide show and lecture on their works and insight to what it’s like to be an artist from India. Speculated date October 8th, 5pm. 

Also a quick note of thanks to Micheal and Judith Sawyier for hosting the artists. 

For more information and updates visit the Lakeside gallery news website. 


UPDATE: You can now browse the photo slideshow showcasing the successful program's highlights. Mike and G. Ray's online blog is also available.

 
 
   Lakeside Gallery News website
   India Artists Exchange Program Slideshow (including artists from 1991)
   US Artist's Indian Trip Diary

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Tue, 30 Nov 2010 00:08:00 -0800 Sindhu Saraswati Museum & Reseach Institute (New Preliminary Project) http://sindhulogy.posterous.com/new-preliminary-project http://sindhulogy.posterous.com/new-preliminary-project

American Institute of Sindhulogy is proud to announce the Sindhu Saraswati Museum & Reseach Institute in the USA project undertaking.

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   Statement of Purpose 
To plan, create and manage a fully endowed gallery and library dedicated to the art, archaeology and culture of the ancient Sindhu Civilization in the United States in Chicago. The primary objective of this gallery is:

- To inform the general public in the USA about the art, and archaeology of this early urban culture 
- To introduce to the world, the unique significance and value of India’s ancient heritage, contemporaneous with the civilizations of Mesopotamia, Egypt and early China 
- To save and safeguard this great legacy for mankind as a whole. 
- to promote the teaching of South Asia and help to realize key goals of educating the young and old, and to link Chicago to the world.

 
   Introduction 
The Sindhu Saraswati Civilization of South Asia is recognized as of the four early urban cultures in the Old World, with roots of dating back to over 7000 BC with the earliest cities emerging in what is now referred to as the Indus Valley and parts of Western India, around 2600 BCE. This urban civilization continued to flourish until around 1900 BCE, the earliest development of stone sculpture, terracotta figurines, and other decorative and ornamental arts can be traced to the cities and towns of the Indus Civilization. 

A new phase of urbanism began around 800-600 BCE and spread throughout the greater Indo-Gangetic region and into peninsular India associated with Vedic and Brahmanical religious and cultural traditions, but there is also much continuity from the earlier Indus civilization. 

Archaeological and ethnographic studies over the past 100 years have yielded many interesting observations of the people of the Sindhu Indus age. The Sindhu civilization was contemporaneous with other early civilizations in Mesopotamia, the Arabian Gulf, Iran and Central Asia. Although each civilization evolved independently, founded on indigenous cultural traditions and beliefs, they were linked through international trade. The Sindhu cities evolved a distinctive approach to urban planning and water management, many of which were unparalleled in the ancient world. It introduced one of the world’s first writing systems, developed many distinctive technologies and artistic traditions that influenced later cultural and technological traditions in historical South Asia.

 
   The Need 
There are no galleries focused on the art and archaeology of the Sindhu Saraswati Civilization in the Americas. The Boston Museum of Fine Art has a limited collection of Indus objects in one or two showcases on display. Other major US museums sometimes have one or two objects on display, but this culture does not form a relevant part of their overall gallery displays or their educational programs. 

Displaced Sindhi are in a flux; ever since they lost their homeland their language is vanishing and contributing to the loss of their very identity. The American Institute of Sindhulogy (AIS) has a project to establish a museum and research institute for the Sindhu Saraswati Civilization in the Land of Lincoln. It is essential to further research in this ancient civilization, especially its significance and relevance to the present time.

 
   The past for the future 
The Sindhu Saraswati Civilization is the story of mankind’s most ancient societies, beginning with the origin of its first cities, Mohenjo Daro and Sindh, continuing on through the legacy of these cities in later periods and into modern India. It is showcased in the most important archaeological sites and artifacts of the Sindhu Saraswati Civilization and related cultures. These sites and objects are the physical manifestation of the most fascinating and important stories of human achievement. 

As a continuation of the work, a World SSC Park is envisaged which will entertain and enlighten millions of visitors a year, taking them back through time to experience what life was like for the people who built the great Sindhu cities of Mohenjo Daro, Dholavira, and Harappa, as well as the smaller towns of Lothal, Surkotada and Kalibangan.

 
   Primary Goals of the SSC 

- Promoting Culture and Ancient History of sub-continent of India 
- Education in history and about the Old World 
- Research into history and the Old World 
- Conservation of invaluable historical knowledge and rich culture 
- Promotion of essential social values 
- Tourism 

The SSC’s primary goal is to be a unique museum and international research center that will become the primary destination for students, Americans and foreign visitors to the Sindhu culture. The American Institute of Sindhulogy’s (AIS) Senior Advisory Board and Master Planning Team are collaborating with cultural advisers, government officials, and a broad spectrum of professionals. It is estimated that India invests less than $400,000 a year in conservation, museums and research for the Indus Civilization and archaeological tourism is virtually non-existent. By contrast, Mexico invests over $120 million a year in conservation, museums and promotion of their earliest civilizations, generating over $2.4 billion dollars in tourism revenue. The Sindhu Civilization is equally captivating and promises the same development potential as the world’s other great cradles of civilization such as Egypt, Mexico, Mesopotamia, Anatolia (Turkey) and China. 

The SSC is being established for both the general public and the scholarly community to provide scientifically derived information on the earliest urban society of South Asia and its legacy in modern South Asia. The Museum will be involved in supporting research, conservation, training and education relating to archaeological sites and traditional crafts that can provide insight into the daily life and economic organization of the early communities. The ultimate goal is to help people understand the value of a common national and global heritage.

 
   World-Class Museum and Research Institute: Three principal concepts distinguish a great museum: 

1. Every aspect of the museum should work in concert to prepare viewers for that “aesthetic experience” when a work of art speaks to them in purely visual, emotional, or intellectual terms. Every element, from the building’s architectural layout down to the smallest details of the visitors’ experience, should be orchestrated to contribute to a positive encounter between the visitor and art. 
2. A committed understanding of the fundamental importance of the qualities of light that enhance art and support the act of seeing. To experience art fully, proper lighting is absolutely essential. Appropriate selection of both indirect natural lighting and supplemental artificial lighting heightens the visitor’s experience, while responsibly protecting the art. Controlled use of natural light is also essential in other areas where it enhances activities, defines architectural space, and creates comfortable transitions from the exterior world to the gallery interiors. 
3. Behind the scenes, flawless care and protection of the collection is critical. The spaces where the art enters the building, where it is stored, where it is viewed by scholars, curators and researchers and where all the other support functions occur, should similarly work in concert to meet the museum’s primary objectives. 


Development of Museum-Class Gallery & conservation of history: The archaeology experts will initiate digital documentation and preparation of multimedia materials with local experts. For a brief overview of major Sindhu sites, a professional filmmaker will film footage of Sindhu sites in Mohenjo Daro, Lothal, Dholavira, Kalibangan, and numerous others, and conduct interviews with local scholars, historians and archaeologists. The films will be used to develop interactive computer presentations that can be put on a web server and downloaded by viewers. 

Gallery displays and exhibits will be organized in a way that allows visitors to grasp the high points of the Indus civilization rather quickly, but to spend longer time, if they so desire, exploring each topic in greater depth, allowing for flexibility and a graduated learning experience. 

Interactive Computer Presentation Subjects will include the following: 
1. Geographic setting 
2. Origins of the Sindhu Civilization 
3. Character of the Cities 
4. Character of the villages & communities 
5. Trade and Commerce 
6. Writing 
7. Sindhu Religion 
8. Crafts and Technology 
9. Architecture 
10. Subsistence 
11. Burials 
12. Decline and Legacy 
13. Archaeological Methods 
14. Ethnomusicology 

Displaced Sindhis like victims of any displaced people are in a state of flux, Sindhis have no state of their own today their language is vanishing and their very identity is at stake. The American Institute of Sindhulogy (AIS) museum and research institute for the Sindhu Saraswati Civilization is a crucial undertaking to further research in this ancient civilization, especially its significance and relevance to the present time. The program and project would also encompass the lives and works of the four apostles of truth, non violence and tolerance: 

- Mahatma Gandhi 
- The Reverend Dr. Martin Luther King, Jr. 
- Frontier Gandhi Khan Abdul Gaffar Khan 
- Dr Nelson Mandela. 
- Aung San Suu Kyi 

It would be a unique opportunity for young minds to get introduced to the lives of such leaders and forerunners who have over decades pioneered essential human ideologies into every curriculum. This will establish an invaluable deterrent against all forms of violence, drug and substance abuse as well as crime among our children. 

Tourism is the second largest industry in the world after the oil industry. The SSC recognizes the tremendous potential for growth and development in this sector in the US. SSC will be a magnet for domestic and international tourism, spurring new growth and development. Some cases in point: 
- Cultural tourism in Egypt today generates over $3 billion 
- Turkey is now the most popular destination for Europeans, largely due to its cultural richness. 
- Angkor Wat in Cambodia now generates over 30% of the country’s foreign exchange and is the largest single contributor to the country’s Gross National Product. Tourism has grown to over 800,000 visitors per year, generating over $900 million in national tourism revenues in 2003. 

A world class museum, with innovative displays, interactive learning, education and research facilities, live programming, a well-equipped library and conservation lab could become the focal point for domestic and international tourism, much like in Mexico and Egypt. SSC will be home not only to a vibrant culture, it will become the gateway to travel circuits centered on major Sindhu civilization sites incorporating local history, beliefs, and craft traditions. Tracing links and continuities from the past could generate significant, yet unexplored, avenues for domestic and international relations. 

In conclusion, SSC activities will cover: 
- Exhibitions and Galleries 
- Interactive site models 
- Research & Documentation 
- Conservation of history 
- Graduate Student Training 
- Crafts & Technology Research 
- Library, Archiving, & Video Documentation 
- Education & Cultural Outreach 
- International Seminars 
- Craft Workshops and Demonstrations 
- Shopping and Dining 
- Cultural Performances and Special Events

 
   Selected Bibliographies 
Alcock, L. 1986 A Pottery Sequence from Mohenjo Daro: R. E. M. Wheeler’s 1950 "Citadel Mound" Excavations. In Excavations at Mohenjo Daro, Pakistan: the Pottery, edited by G. F. Dales and J. M. Kenoyer, pp. 493-551. Philadelphia, University Museum Press. 

Ardeleanu-Jansen, A. 1984 Stone Sculptures from Mohenjo-Daro. In Interim Reports Vol. 1: Reports on Field Work Carried out at Mohenjo-Daro, Pakistan 1982-83 by IsMEO-Aachen University Mission., edited by M. Jansen and G. Urban, pp. 139-157. Aachen, IsMEO/RWTH. 

Ardeleanu-Jansen, A. 1988 The Terracotta Figurines from Mohenjo-Daro: Considerations on Tradition, Craft and Ideology in the Harappa Culture. Lahore Museum Bulletin 1(2): 9-28. 

Baloch, N. A. 1973 In Search of the Indus Culture Sites in Sind. In International Symposium on Mohenjo-Daro, Hyderabad, Sind University Press. 

Baloch, N. A. 1988 Development of Irrigation Technology in the Indus Civilization. Third South Asian Archaeological Congress, Islamabad, The Department of Archaeology & Museums, Ministry of Culture & Tourism, Government of Pakistan. 

Banerji, R. D. 1984 Mohenjodrao: A Forgotten Report. Varanasi, Prithivi Prakashan. 

Chaolong, X. 1990 The Kot Dijians and the Harappans: Their Simultaneity, Another Possible Interpretation. In South Asian Archaeology 1987, edited by M. Taddei, pp. 157-202. Rome, IsMEO. 

Cucarzi, M. 1987 A Model of Morphogenesis for Mohenjodaro. In Interim Reports Vol. 2: Reports on Field Work Carried out at Mohenjo-Daro, Pakistan 1983-84 by IsMEO-Aachen University Mission, edited by M. Jansen and G. Urban, pp. 79-90. Aachen, IsMEO/ RWTH. 

Dales, G. F. 1965 Re-opening Mohenjo-daro Excavations. Illustrated London News No. 6565(May 29): 25-27. 

Dales, G. F. 1966 The Decline of the Harappans. Scientific American 214(5): 93-100. 

Dales, G. F. 1979 The Mythical Massacre at Mohenjo daro. In Ancient Cities of the Indus, edited by G. L. Possehl, pp. 293-296. New Delhi, Vikas Publishing House PVT LTD. 

Dales, G. F. 1979 New Investigations at Mohenjo daro. In Ancient Cities of the Indus, edited by G. L. Possehl, pp. 192-195. New Delhi, Vikas Publishing House PVT LTD. 

Dales, G. F. and J. M. Kenoyer 1986 Excavations at Mohenjo Daro, Pakistan: The Pottery. Philadelphia, University Museum Press. 

Dani, A. H. 1992 Critical Assessment of Recent Evidence on Mohenjodaro. Second International Symposium on Moenjodaro, 24-27 February, 1992. 

During-Caspers, E. C. L. 1987 Was the Dancing Girl from Mohenjo-Daro a Nubian. Annali 47: 99-105. 

During-Caspers, E. C. L. and P. J. M. Nieskens 1992 The 'Calendar Stones' from Mohenjo-daro Reconsidered. In South Asian Archaeology 1989, edited by C. Jarrige, pp. 83-96. Madison, WI, Prehistory Press. 

Fentress, M. A. 1984 Time and Process at Harappa and Mohenjo-daro. In Frontiers of the Indus Civilization, edited by B. B. Lal and S. P. Gupta, pp. 99-104. New Delhi, Books and Books. 

Flam, L. 1976 Settlement, Subsistence and Population: A Dynamic Approach to the Development of the Indus Valley Civilization. In Ecological Backgrounds of South Asian Prehistory, edited by K. A. R. Kennedy and G. L. Possehl, pp. 76-93. Ithaca, Cornell University Press. 

Flam, L. 1981 The Paleography and Prehistoric Settlement Patterns in Sind, Pakistan (ca. 4000-2000 B.C.), PhD, University of Pennsylvania. 

Franke-Vogt, U. 1991 Die Glyptik Aus Mohenjo-Daro. Mainz am Rhein, Verlagg Philipp von Zabern. 

Gordon, D. H. and M. E. Gordon 1940 Mohenjo-Daro: Some Observations on Indian Prehistory. Iraq (London) 7: 7. 

Grigson, C. 1984 Some Thoughts on Unicorns and Other Cattle Depicted at Mohenjodaro and Harappa. In South Asian Archaeology 1981, edited by B. Allchin, pp. 166-169. Cambridge, Cambridge University Press. 

Jansen, M. 1978 City Planning in the Harappa Culture. In Art and Archaeology Research Papers, edited by D. Jones and G. Michell, pp. 69-74. London, AARP. 

Jansen, M. 1980 Public Spaces in the Urban Settlements of the Harappa Culture. In Art and Archaeology Research Papers, edited by D. Jones and G. Michell, pp. 11-19. London, AARP. 

Jansen, M. 1984 Architectural Remains in Mohenjo-Daro. In Frontiers of the Indus Civilization, edited by B. B. Lal and S. P. Gupta, pp. 75-88. Delhi, Books and Books. 

Jansen, M. 1987 Mohenjo-Daro - Stadt am Indus. In Vergessen Stadt am Indus, edited by M. Jansen and G. Urban, pp. 119-136. Mainz am Rhein, Phillip von Zabern. 

Jansen, M. 1987 Preliminary results on the "forma urbis" research at Mohenjo-Daro. In Interim Reports Vol. 2: Reports on Field Work Carried out at Mohenjo-Daro, Pakistan 1983-84 by IsMEO-Aachen University Mission., edited by M. Jansen and G. Urban, pp. 9-21. Aachen, IsMEO/ RWTH. 

Jansen, M. 1989 Water supply and sewage disposal at Mohenjo-Daro. World Archaeology 21(177-192): 5-14. 

Jansen, M. 1991 The Concept of Space in Harappan City Planning - Mohenjo-Daro. In Concepts of Space: Ancient and Modern, edited by K. Vatsyayan, pp. 75-81. New Delhi, Abhinav Publications. 

Jansen, M. 1991 Mohenjo-Daro - a City on the Indus. In Forgotten Cities on the Indus, edited by M. Jansen, M. Mulloy and G. Urban, pp. 145-165. Mainz am Rhein, Phillip von Zabern. 

Jansen, M. 1993 City of Wells and Drains, Mohenjo-Daro: Water Splendor 4500 Years Ago. Bonn, Verlag und Vertieb. 

Kenoyer, J. M. 1983 Shell Working Industries of the Indus Civilization: An Archaeological and Ethnographic Perspective, PhD, University of California-Berkeley. 

Kenoyer, J. M. 1986 The Indus Bead Industry: Contributions to Bead Technology. Ornament 10(1): 18-23. 

Kenoyer, J. M. 1988 Recent Developments in the Study of the Indus Civilization. Eastern Anthopologist 41(1): 65-76. 

Kenoyer, J. M. 1991 The Indus Valley Tradition of Pakistan and Western India. Journal of World Prehistory 5(4): 331-385. 

Kenoyer, J. M. 1992 Harappan Craft Specialization and the Question of Urban Segregation and Stratification. Eastern Anthropologist 45(1-2): 39-54. 

Kenoyer, J. M., Ed. 1994 From Sumer to Meluhha: Contributions to the Archaeology of South and West Asia in Memory of George F. Dales, Jr. Wisconsin Archaeological Reports 3. Madison, Department of Anthropology. 

Kenoyer, J. M. 1995 Ideology and Legitimation in the Indus State as revealed through Symbolic Objects. The Archaeological Review 4(1&2): 87-131. 

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