Sindhi traditions and rituals

When a mother is expecting a child, after seven months of pregnancy, a celebration is done called "Khumba" close female relatives, friends and neighbors come and sing sehra/lada/geech (traditional folk songs) and put rice/fruits and dry fruits into the pregnant mother's lap, and give money "ghor" at pregnant woman, after celebration, the expecting mother goes to her mother's home, where she lives for remaining months and gives birth to the child there.

Whenever a child is born, whether it be a boy or a girl, the "bangha" azan is recited in ears by an elder man or father of baby, rejoicings take place in the family proportionably to its means. The childs umbilical cord is buried on side of house threshold door. The "dai" is given money and clothes. On the night after the birth, the mother's female relations assemble together, carrying a certain quantity of milk and handmade clothes, rings, food, small rallis called "rilka" and other items as gifts they want to give to the newly born child, with them, pay her a visit. The black threads called (Dhagha/Sagra) are tied on baby's both wrists and ankles, golden rings on both hands and tawiz in neck and surmo (kohl) is applied in eyes and marks/dots are made on face for protection from "nazar" evil-sight, while women sing sehra/lada/geech. Then the gifts given by relatives and neighbors are shown to everyone. These calls are repeated for a succession of six days: the usual extent of refreshment offered to the guests, being milk, sweetmeats, and tobacco. A "Mullan" (priest), is then summoned, and, after much ceremony and some trifling presents, a name for the child is taken either from religious works or decided upon according to the rules of judicial astrology. The sindhis of hills are in habit of calling their children by the names of plants and fruits as "Gul" (flower), Kando (thorn) and Ambu (Mango) etc.' Among the higher classes, the date of each child's birth is registered in a book.[2]

Akiko: The ceremony of Akiko, or "Jandre" shaving the hair (of male children only), takes place when the boy is between three months and one year old. Whole family and close relatives and neighbors visit a nearby dargah, while singing sehras/lada/geech by women. The principal part of the festivity is the sacrifice of a sheep without blemish, which must be slain according to the usual rules. They then remove the flesh from the bones, carefully observing that none of the latter are broken, and with the former prepare a feast for the "Olema", relations and mendicants. When the child's hair has been shaved by a barber, it is placed, together with the sheep's bones, in the animals skin, and buried either in a Mukam (burial ground) or at the threshold of the door. The popular idea is, that on the day of resurrection the contents of the skin will arise in the shape of a horse, and triumphantly carry the child over the bridge "Al Sirat" into Paradise.[2]

Chhattri: is celebrated when a child is six months old relatives, friends and neighbors are invited and feast is prepared for guests. Celebration happens by playing musical instruments, dhol, sharnai, bagpipes etc.[2]

Child's walk ceremony: when a child starts walking a small celebration is happened called "Pair Mani", and the child is made to stand on an earthen plate and a thread is tied on feet.

Sathri/Toharu: The ceremony of Sathri or Toharu (circumcision), is generally performed when the boy is in his eighth year. A feast of rice, meat, and other dainties is prepared for the guests; musicians are summoned, and fireworks are done. The patient dressed in saffron/white coloured clothes, and adorned with "Morh" (a kind of headdress on face), and garlands prepared of money, the Henna is applied on hands and feet of boy, and sehra/lada/geech are sung. Then boy is taken outside for "Sargas" a visit, the boy is mounted on horseback or in a car, and led round the town to the sound of dhol, sharnai etc. instruments, singing and firing of guns. When he returns home the boy is tied with red lungi (sarong) the barber performs the operation, Immediately after the operation, clothes and money are waved round the boy's head and given to the operator and the minstrels who are present, food is distributed to beggars.[2]

Pre-Wedding rituals:

First the family of groom finds the suitable bride for their son, in sindh marriages are mostly arranged and done among relatives, or in same castes, but today love marriages are also common, the boy's family first visits the girl's home, they ask girl's parents for getting their daughter married to their son. Or if the boy and girl love each other they talk to their parents, and then the boy's family visits the girl's house, where they ask for their daughter. When the parents of girl with girl's approval accept the proposal then sweets and milk are served, and everyone give prayers to the new couple to be, this meeting is called "Gaalh Paki".[1]

Manghni/Manghno/Pothi: once the "Gaalh paki" is done then the maghno or maghni is performed means betrothal in sindhi. Manghni is performed a month or even more before the wedding, it is a pre-wedding ritual, it is performed on the lucky day best being any Monday, Wednesday, Thursday or Friday in the months of Ramazan, Rabi el Akhar, Rajab and Shaaban.

On the day of Manghno the groom's family arrives at bride's house with a long embroidered veil (pothi), cholo (bodice), suthan (pantaloons), sometimes also lengha is given, and some ornaments such as "haar" necklace, a "Var" and "Khirol" different kinds of gold rings. The bride's house is decorated already before guests arrival, and the house usually divided into the two parties the males sit chatting with the men, and the females, accompanied by a Hajaman (barber's wife). The future bride is then dressed in the clothes and ornaments, seated in a conspicuous part of room, The bridegroom's mother first put a big embroidered veil "Pothi" on to bride, and put engagement ring into her finger, then the 7 "suhaganio" married women one by one apply oil on her hair and make braids, also apply henna on her hands, while making her eat sweets, and other ladies sing sehra/lada/geech, the bride's mother sends the barber's wife to the men's assembly with a large pot of milk directed to the father of the bridegroom. The Hajaman presents to the males, and compels them to drink with many compliments and congratulations, then sweets, dried dates and "patasa" are served both male and female sides, those who are wealthy would serve sweet rice (Zardo), and sindhi pulao/biryani with other items. Men then dance with joy on the sound of dhol, sharnai instruments. After much joy the males then raise their hands and recite the Fatihah: after this the girl's father is asked to appoint some time for the marriage. He does so naming the month and day, upon which all parties rise up and leave the house. When arrived at this part of the proceeding, it is considered improper to break off the match.[2]

Between the periods of betrothal and marriage, the bridegroom's parents and relatives on all great occasions like eid, take or send presents to the bride, a little money and sweetmeats, together with a dress or two.

Wanahu/Wanhwa Wiharanu: About a month before the marriage day, the ceremony called "Wanah Wiharanu" is performed. Today it happens only for 7 or 5 days. The family of the Ghot/Lado/Wanaro/Banro (bridegroom) comes to the house of the Kunwar/Ladi/Wanari (bride) with items called "Pirro" some sweetmeats, clarified butter, fruits, dry fruits, perfumed oil, henna, and an "Akhiyo", a small piece of embroidered cloth used as a veil. The bride is made to sit in a corner of a room with "akhiyo" on her face, till the day/night of marriage, some rituals like applying oil in hairs by "suhaganio" married women is also done called "Wanah ja sath" with ladies singing sehras/ladas/geech, once these rituals are done, and everyone leaves, then the bride is made to stay in one room, no one, not even a female, being permitted to see the girl's face at this particular period. But bride is not supposed be to left alone, there must be any female sitting with her all the time, as it is believed that during these times, evil spirits can harm the bride or bridegroom. She has nothing else to do during this period, she only has to pray 5 times, recite holy "Quran", worship Allah, and pray for herself and for her better married life. She is fed with a kind of special bread called "Busri" and "Churo/Khorak", made up with the dry fruits, sweetmeats and the clarified butter sent by the bridegroom till the day of marriage, bride is only allowed to eat healthy food, made with homemade butter and oil, also fruits. The effect is supposed to increase delicacy of skin and complexion. During wanah the bride's nose is pierced, the girl's are only allowed to pierce their nose when they are supposed to get married, otherwise it is considered very bad for unmarried girls to pierce their nose. But today it has changed.[2]

The barber's wife attends every day to bathe and wash the bride with Pithi (a succedaneum for soap, composed of sweet oil and flour of wheat or Mash, the Phaseolus radiatus), and the hair of the body are removed. All the different arts of the cosmetics, such as staining the hands, feet, and hair with henna, dyeing the lips with Musag (walnut bark), the cheeks with Surkhi (a preparation of lac, corresponding with rouge), and the eyes with Kajjal, or lamp-black, are also tried as experiments. The locks, parted in front, and allowed to hang down behind in one or two plaits, are perfumed with oils," and carefully braided to see that the back hair is all of the same length; the front part is trained to lie flat upon the forehead by applications of gum and water,' and the Namak, or brilliancy of the complexion, is heightened by powdered silver-leaf or talc, applied with a pledget of cotton to the cheeks and the parts about the eyes. At times sandalwood and rose water were rubbed upon the head and body, after the former has been thoroughly combed and washed with the clay called "Metu" and lime juice. The young beginner is instructed in the science of handling a bit of musk enclosed in embroidered cloth, and Tira, or moles, are drawn upon her face and lips with needles dipped in antimony and other coloring matters. The Missi, or copper powder, the idea that it strengthens the teeth and relieves their whiteness is seldom applied in Sindh by modest women. These experiments and preparation continue for many days; and during the whole period, visitors flock to the house and are feasted by the father of the bride. The ladies all sing sehra/lada/geech called "Sanjhri" daily at evening from wanahu till the wihan (marriage). Many of these things are not done anymore due to modernization, the bride simply goes to parlour or beauty salon for her cosmetics and grooming.[2]

The bridegroom has not so much to go through; He is given a dagger and tasbeh in his hands, (just like bride it is believed that during this period evil spirits can harm the bridegroom, so the dagger and tasbeh work as an amulet, also back in time enemies would take revenge by harming the groom so he was given the sword for his protection, also it shows and symbolize the bridegroom to be a warrior, strong, masculinity, and as a guardian/protector for his family to be) and a "ghano" wristband is tied on his hand, with him a "Arhyar/Arhar" is appointed who would be with him all the time till wedding. He is also fed healthy homemade busri, churo/khorak, "desi geh" and "makhan" made food, fruit, dry fruits and milk. Three days are considered sufficient to clean him with Pithi, dress him in rich clothes mostly white in color, a shawl ajrak/lungi, patko, garlands of money and flowers, he is also supposed to perform nimaz five times a day, and recite "Quran" and pray for himself and for his married life, bridegroom is shown to the public at Maulud commemorations of the Prophet's nativity, feasts given to the relations and friends of the family. Dance is also done.[2]

Bukki: this ceremony is done after wanahu in which thread is tied to a big earthen pot called "ukhri", and the dried dates are crushed into it while ladies sing sehra, lada or geech. Then the bridegroom's uncle tie the "mor" a traditional headdress onto his face, then the ghot is laid down on a "khat" traditional decorated wooden bed, and his sisters, mother and other relatives apply henna on his hands and feet. Then the ghot's family comes to bride's house and performs bukki rituals called "bukki ja sath". They also give the bride's wedding dress which she will wear at wedding, jewelry, ornaments as well and other items for her cosmetics.[3]

Parr diyanu: Parr diyanu is ritual in which bridegroom's family goes to a village's dargah or peer (a saint's grave) and offer a "chadar" sheet of cloth with quranic verses written on it, this sheet is called (parr), they also offer fresh rose petals on the grave of Saint, also some "niyaz" distribution of sweets, dried dates or biscuits or anything else they want to give, it is distributed among the people present at the dargah.

The Wihan or Shadi (marriage ceremony) is usually performed at night. Early in the evening the barber appears to the Ghot's house, makes him get ready, dresses him in new white Salwar khamis (shirt and trousers) clothes, a turban, waistband, shawl (Ajrak Lungi/Maleer/Doshalo), also other extra red/pink embroidered veil on his head, "mor" and a pair of slippers everything sent by the bride's relations. At the same time, the Kunwar is decked out by the barber's wife in a suit of clothes, together with various kinds of jewels," procured for her by her future spouse's family. After the cosmetics the expiatory ceremony called "Ghora" is performed, by waving or throwing money over the heads of both parties. The cast-off clothes are the perquisites of the Hajam (barber) and his wife.[2] Later the bride is made ready for the wedding, she wear wedding dress usually red colored Cholo, lengho and one or two veils, with a lot of jewelries and ornaments, the most important being the Nath (nose jewel) as it symbolizes the marital status in Sindhi Muslim society, she wears Nath for few days even after her marriage, later Nath is replaced by "bullo/bulli/phuli/Kiro", other important jewelry is the chura/chooriyon but it has less importance nowadays. As great attention is paid to the dressing, it is seldom concluded before midnight.

Jjanjja: when the "ghot" bridegroom is all ready he leaves his house for going to get married at bride's house, wedding procession to the bride's house with his family, relatives and friends, he sits on horseback or in some part of Sindh on camelback, but nowadays in a decorated car. With music of dhol, sharnai etc., females singing sehras/ladas/geech, the friends of Ghot dance during whole journey. Once reached at bride's house, fireworks, dance, music is performed.

Nikah: when groom reaches at bride's house all the men are welcomed in separate men section or in a "Chhano/Shamiano" a large ceremonial tent made specially for weddings and other events, where the wedding grand feast is also served, and the women into women section, where they are greeted, they sing sehra, lada or geech there, in men section where the bridegroom is seated he finds a large gathering of relatives, a Mullan (priest), and other persons necessary for the performance of Nikkah. The priest, seated between the bridegroom and the bride's father performs nikkah rites, the witnesses or "wakils" are sent to bride's room for her approval mostly her father and brothers, the "haq-mahr" (settlements) given by bridegroom is made according to Islamic laws, once the nikkah is performed everyone raise their hands and pray, the priest recite quranic verses, then the nikkah is completed, everyone congratulate the bridegroom and his father, by hugging them, and giving "ghora" and putting the money garlands on them. Now both bride and bridegroom are officially married according to Islamic laws.[2]

Peculiar sindhi traditions and rituals of marriage:

After nikkah, the Ghot enters the bride's house with his mother, sisters and other female relatives, he is then conducted in by the sisters, friends and female cousins of bride, who take the opportunity to perform a number of puerile ceremonies.

The first ceremonies/rituals are done at the entrance of the house from the groom enters.

Dhakkun Bhanjan and Kandi Katanu: A small earthen dhakkanu (pot-cover) is placed upside down on ground in front of bridegroom, then he is desired to stamp upon it. If he succeeds in breaking it at once, everyone augur well of his manliness.

Kandi Katanu: In other places of sindh, they fix a Kandi (thorn branch) firmly in the ground, and placing a sword in the bridegroom's hand, desire him to cut throngh it with a single blow.[2]

Daawan/Dhagho Torar: bride's sister puts a long thread in the space of groom's finger, while his hand is raised high, from finger to the foot the thread is tied, the groom is supposed to break/tear the thread by pulling it in opposite direction.

Pani ji rasm and Surmo application: in some part of Sindh the ritual of drops of water sprinkled at groom is performed, while in other the surmo (kohl) is applied in the eyes of groom.

The bride's sister do these rituals and ask for money in return.

Once these rituals at door is done, the groom is then let entered in house and made seated on "saij" or "Khat" a special space made for bride and groom to sit and perform some rituals. The bridegroom is seated with his face towards the west, the bride's sisters and cousins get the bride from a room and make her sit in opposite direction of groom, between the couple a large bolster is placed. The rituals are performed there.[2]

Laau/Lawan Diyan: The groom's uncles and their wives come one by one and compelling the bride and groom's to touch foreheads seven times in succession. Everyone gives "ghor" money after giving "laau" While other ladies sing sehra, lada, geech.[2]

Phula/Gula Chundanu: When the "laau" is over, then "Phula Chundanu" ritual is performed. The Sohagan throws at the bride about a dozen cotton flowers dyed with saffron or turmeric; these then the groom takes up and puts aside.

Tira Maanu: is done as follows: A quantity of white and dry "Tira" (Sesamum) is brought in upon a large "Thali" metal platter, and placed before the bride. The suhagan joins bride's palms together, fills them with the grain, and pours it six or seven times into the Ghot's hands. The Sohagan, in the meantime sing sehra dedicated to this ritual.

Chanwara Maanu: this interesting ceremony succeeds after "tira maanu". The Sohagan places before the bridegroom a platter filled with salt and white rice in equal proportions. The Ghot now takes the initiative and pours six or seven palmsful of the grain into his bride's hands.

(The object of this proceeding is probably to inculcate obedience in the wife. Also to symbolize the "rizq" food that whatever the bridegroom will give wife, she will accepts it).

Kheer Mundri: a bowl of milk is placed in between the bride and bridegroom, a ring is dropped in the bowl of milk, and bride and groom are supposed to find it, however finds it first wins, and everyone cheers with joy, it repeats 3 times.

Winjri ji Sath: a local handfan is given to groom, and covered in the groom's shawl and made him put the end stick of handfan touch on the shoulders and head of bride, then bride repeats the same ritual on bridegroom.

Muth Kholanu: A dry date is then placed in the bride's right hand; she is told to hold it firmly and the bridegroom is desired to take it from her. As he must use only one hand. If he take it then all cheer and clap, if he fails it excites a general laugh.

Tik Rasam: also called "munh dekharanu" A big mirror is placed in between the couple and then the veil of bride is slightly opened and groom's "mor" are also put aside, both bride and bridegroom see each other in the mirror. The groom gives a gift for seeing the face of bride.

Gandh kholaru: the corners of bride's veil and groom's shawl are tied in knot and the groom is supposed to untie it with his thumb and little finger only.

Kheer Piyarni: a bowl or glass of milk is made to drink to first bride and then to groom.

Pallav badhanu: lastly the corners of bride and groom's veils are tied tightly together, and the newly wedded couple leaves the bride's house.

Jutto Likai: the sisters of bride hide the shoes of bridegroom, and as in end when groom leaves he is asked for money in return of shoes.

Rukhsati: After all the wedding rituals performed, the bride see off her mother, father, brother, sisters and other relatives, getting emotional.

Chawar ji rasam: the last ritual in some part of sindh is performed, when the bride leaves her house, she takes rice in her palms joined and throw the rice to her behind.

In the end when she leaves the house the holy book "quran" is carried above her head to the bridegroom's house.

Walimo: is the post wedding ceremony where the family members, relatives, friends, neighbors of both bride and groom are invited a grand feast is served.

Satawro: The newly wedded bride with her husband visits her parents house after marriage.

When a person dies all the rituals are done according to Islamic teachings and according to everyone's sect belief.

Ghusal: ghusl-e-mayat is given to the dead person by ghassal (corpse bather). Once ghusl e mayat is done the ghasal place the body upon sheet which is spread over a Khatolo (kind of bedsteads). Next they put on the "Kafan" (shroud), a large piece of cotton torn so as to pass over the head: usage directs that it should not be sewn in any part, that it should reach down to the calves of the legs, and that religious sentences should be traced with clay from Mecca upon the portion that covers the dead man's chest. Various perfumes such as rosewater, attar of roses and the powder called Abir are sprinkled over the body. It is then covered with a sheet, the skirts of which are tied together at both ends with that upon which the corpse is lying. Finally, a shawl, or some such covering, is thrown over the sheet, a Koran, belonging to the priest, is placed at the head of the bier, and the corpse is ready for interment.[2]

The corpse lying on "khat" is placed in ground of house, where every relative is sitting and mourning for death, some close relatives would mourn by crying in a rhythmic way called "Paar Kadhanu". The body is placed there for whole day and in evening the procession is formed, and four of the friends or relations of the deceased raise up the Jenazo (bier). They are preceded by two or three men chaunting Maulud, and themselves reciting the Shahadat, they proceed at a rapid pace towards the Mukam (burial ground). The namaz-e-janaza is performed. The grave, which is usually dug beforehand, is about four cubits square, with a hole called a "Guja" in the middle, as nearly as possible the size of the body. The Akhund, or priest, now takes the Koran from the bier, and gives it to the nearest male heir of the deceased, telling him to fix a price for it. When the sum has been formally settled, the Akhund thus addresses him: " thou give me this Koran in lieu of any prayer, fasting, or debt-payment which the dead man may have omitted? When the heir has replied in the affirmative, the priest duly states that he accepts the offer, takes the Koran, descends into the Guja and reads aloud the whole chapter "Tabarak.' He then places a little mould from the grave in the palm of each man present, and desires them all to repeat after him the "Kul huw'Allah.' After this the earth is returned to the Akhund, who scatters it over the tomb. The corpse is then lowered into the Guja by three or four relations: the limbs must be straight, and the head so inclining towards the shoulder, that the face may turn towards the Kaabah. They next loosen the skirts of the sheets, but not so as to uncover the head and prepare to fill up the grave. Strong sticks are placed over the mouth of the Guja; if wood be not procurable a slab of stone is used. Then recite ayat (verse) of "quran" during the recitation the earth is filled in. The company now forms in a circle round the grave, each member touching his neighbours' forefingers, and in this position repeating the chapter, "Ya Ayyuha'l Muhammad". They then raise both hands in the posture of prayer, while the Akhund recites the final orison and dismisses them to their homes.

Treyo/Trejo: On the third day after the funeral, the principal Waris (heir) slaughter a cow or a goat, according to their circumstances, and gives the first funeral feast to the family and all that were present at the interment. This, too, is the proper time for settling legacies, " and discharging the outstanding debts of the deceased. After the feast, the Akhund and his coadjutors perform a "Khatmo" or reciting the whole "Quran", by each repeating a single section, they receive in payment small presents of money, scented oils, betel nuts and other such articles. The Ghassal is rewarded with gifts; one of his perquisites being the clothes of the deceased. Prayers are then offered up, and the company separates.

Daho: another feast given by the waris on the tenth day after the death. The ceremonies differ little from what take place on the Treyo.

Chaliho: The same happens on the Chaliho, feast on the fortieth day, up to this time the friends and relatives of the deceased visit his family, generally twice a day, morning and evening; and the women of the house are all clad in Sua' (dirty clothes).

Baraho: The last feast given is on the Baraho, the anniversary of the death. It usually concludes the funeral rites, though some families are so affectionate as to keep up the practice of sending food to the Akhund, twice a day, on all great festivals.

The higher orders usually pay several Akhunds to read the Koran over a relative's grave for forty days in succession; even the poorest do their best to secure the luxury for a week or fortnight. Among the more literary classes, it is not unusual for an individual occasionally to peruse the sacred volume in the presence of the dead many years after their decease.(The idea is, that the religious merit of the act will belong to the person in whose favour it is done on the great day of reward and punishment).[2]

Shapes of graves: When the grave is filled in, earth is heaped upon the top in different shapes. Sometimes, it is raised in cylindrical form about one span high, sprinkled with water, and smeared with "Kahgil", others merely make a heap of mould covered with pebbles," or spread over with leaves of the tree called in Arabic "Arak" and in Sindhi "Jara" Over the remains of respectable men they erect tombstones of bricks and lime. The grave is repaired if it gets old.[2]

Kachi Misri: The families of bride and bridegroom meet informally firstly after their match is finalized, it is an informal engagement where the bride's family give gifts of clothes, sweets and fruits. The bride and groom exchange coconut and lumps of misri (sugar crystals) for good luck. Most importantly, the auspicious 'Kada Prasad" which is made by the mother of the bride, sent to the groom's family in silver dish.[4][5]

Pakki Mishri After Kachi Misri, comes the Pakki Misri which marks the formal engagement of the couple. The groom's family visits the bride's house with lavish gifts and sweets called "shagun" the groom's mother gives an earthen pot filled with Misri to the bride's mother, which she only has to open in front of the groom's family. Lord Ganesha is drawn on the pot and both the families seek blessings. The priest then lead the prayers and the couple exchange the engagement rings, after this the priest announces the perfect date and time for the wedding.[6][7]

Berana Satsang It is a prayer ceremony traditionally held by the groom's family where everyone prays to lord "Jhulelal" to bless the couple and for their happy and peaceful married life. Also for all the wedding functions to go smoothly. Women sing sindhi Ladas (traditional folk songs) also the devotional Jhulelal songs are played, all the family members dance on it.[6]

Dev Bithana the ceremony of "Ganesh Stapana" a Sindhi Hindu wedding ritual which embarks the beginning of the wedding festivities. In this, a stone grinder called "chakki" is installed at the bride and groom's houses and a ganesha idol is placed on the chakki by the priest. It is believe that God will take care of any difficulty and hurdle that might trouble the wedding. The bride and groom are not allowed to leave house until the wedding ceremony.

Lada it is the Sindhi ladies Sangeet ceremony. The groom's family host this event where all female relatives, friends, and neighbors even groom's family is also invited, all gather to perform singing of traditional folk wedding songs "Lada" along with dholak and "thali" metal platter, in high pitch, women also dance on the music.

Tih The bride's family with priest visits the groom's place, the priest carrying several items called "Shubh Samagri" in a bag of rice, sugar, spices, coconut, sweets, dates and a green colored ball of silk yarn. Along with a piece of paper on which auspicious time is written. After reaching at groom's house the priest conducts a "Ganesh Pooja" with the samagris he brought, and places the piece of paper in the groom's lap.

Bukki/Santh is performed after the pooja, at the bride's home. Seven married women from the bride's family apply oil on bride's hair and haldi (turmeric paste) all over her face and body to give her a glow before the wedding.

Whereas, for groom, bukki is performed with a unique ritual called "Saanth". After applying oil and haldi to groom by married women, the groom's clothes are torn away by his family, symbolizing groom to leave behind his single life, to married life. This ritual is called "Dikh"

Sagri/Mehndi This ritual is the formal introduction of both families of bride and groom, generally held 2–3 days before the wedding, the relatives and friends of the groom visit the bride's home with gifts. The bride is introduced one by one to her each to be in-laws, they offer their prayers and well wishes with gifts. Then the sisters of groom dresses the bride with beautiful jewelry made with flowers. She is also showered by the flower petals by the groom's relatives.

Mehendi the family gathers around the bride in a fun filled ceremony where the bride is applied beautiful designs of "Mehdi" (Henna) on her hands, arms and feet. The other ladies of the family also get henna on their hands.

Jenya it is a thread ceremony called "Upanayana" a sacred ritual at the groom's house. Celebrating the groom's transition from a boy to a man. A sacred prayer is performed along a traditional yajna ritual. The priest gives a consecrated thread to the groom to wear around his body, this holy thread is called "Janeu/Jenya". Then the priest whispers a special "mantra" prayer in the groom's ears which he has to chant daily.[4]

Measuring the Groom The sister-in-law of the bride or the groom measure the groom with a length of training and tie knots on it. The ladies measure the groom before the day of wedding and on the day of wedding to make sure that he is the same groom as the day before.[8]

The Sindhi groom traditionally wears a decorated kurta and pyjama for the wedding, nowadays a Sherwani with churidaar pyjama are also worn. The Sherwanis are mostly heavily embroidered with zari, stones and beads. A pagdi (turban) on head which is tied by his father. Minimal jewelry is also worn, usually a bracelet and a gold chain on neck. A long scarf/shawl is carried on shoulder.

The Sindhi bride wears traditional red Lehenga Choli for her wedding. But modern brides may choose any color she likes. The lehenga is generally very heavily embroidered and decorative embellished with zari, beadwork and crystals. The Chunri (headscarf) is draped in saree style covering the bride's head. A second Chunri is worn if needed. Bridal outfit incorporates a lot of Jewelry of gold, diamonds and precious stones.

Baraat Once the groom is ready he sets off from his house with his family, friends and relatives, with full music and dance, when arrived at the wedding venue, the groom's friends and family dance, sing on dhol and shehnai sound.

Swagat the baraat is welcomed by the bride's mother along with relatives, she performs a traditional aarti (prayer), tilak and she pulls groom's nose playfully. Groom's family is sprinkled with rose water. Sugar and cardamom is offered to groom. Then the groom enters in wedding venue and made to sit in mandap, the bride is then made to sit in groom's side.

Pao Dhulai Once the bride and groom are seated side by side at Mandap, the bride's parents wash the groom's feet with milk and water. This ritual is performed because the groom is considered an embodiment of Lord Vishnu.

Jaimala after Pao Dhulai. The bride and groom stand up, facing each other they then exchange garlands made of flowers called "Jaimala" three times.

Palli-Pallo the ends of bride's dupatta "headscarf" is tied with groom's shawl by his sister. The groom's sister ties two knots with few rice grains in the knot.

Hathialo/Hathiola is a sindhi Hindu wedding ritual in which the right hand of bride is tied with the groom's right hand and a red cloth is used, to cover the tied hands, then bride and groom pray to the God together.[4]

Kanyadaan In this ritual the father of bride officially gives his daughter to the groom, then the bride's father pour holy water over the joined hands of the couple, he requestes groom to love, respect and care the bride for the rest of their lives.

Phera The priest sitting in front of a sacred fire, according to Vedic beliefs the fire is most important part of the wedding. The priest then recites holy prayers and pours oil on the fire. Then he tells the couple to stand up and make four rounds (Phera) of the fire. The bride leads the first three pheras and the groom leads the last one. The couple recite marriage vows and promises to love, respect and care each other for the rest of their lives.

Saptapadi the seven small piles of rice is placed in front of the bride, she is then asked to step over each of them, the groom holds the bride and helps her. The piles symbolizes the difficulties that the couple might face in their lives, and that the couple will stay together through every hurdle of their lives, and overcome it together.[4]

Vidai after the saptapadi ritual, the wedding is completed and the newly wedded couple seek the blessings of elders by touching their feet. Then the couple leaves the wedding venue, the bride leaves her parental house, she goodbyes her family, while getting emotional. The bride receives gifts from her father before she departs for her new home.

Datar: when the bride reaches to her in-laws' house along her husband, she receives a warm welcome by her in-laws. Then the bride's feet are washed with water and milk by groom's family. Then she is given some milk to sprinkle in all corners of house.[4]

Chhanar the next day a ceremony is performed by the priest. He removes the stone grinder idol that he had putted before wedding, then the groom's mother feeds the couple seven mouthful of rice, sugar and milk.

Satawara The bride with her husband will visit her parents' house for lunch or dinner post their wedding, the auspicious day of satawara is decided by the priest.[9]

Reception the reception is called "gadjani", it is hosted by the groom's family. The delicious food is served with lots of singing, dancing and drinking.[5]

The death rituals are almost same as other Hindu rituals of subcontinent, the Hindus mostly do cremation of dead bodies, but many sindhi Hindus in sindh also bury their dead bodies.

Lagar uddair, kites, are flown by all classes, high and low, but the diversion is not so favourite with grown up people. There are five or six varieties of the toy; one kind, called Bharkani or Guddi, was a great favourite with the native princes, who used to amuse themselves with flying them with a Naggara (kettledrum) hanging to the tail. The bumping of one kite against the other decides the victory when a wager is laid.[2]

Betting on pigeons, is an amusement peculiar to the higher classes. A Bazigar or tumbler of the best breed, is selected and trained to tumble as quickly and as often as possible. The game cock of Sindh is a very fine bird, distinguished by the bright yellow leg and a peculiar brilliancy and transparency of eye.' The feeding and training very much resemble the Indian way, and require the greatest attention, There is no peculiarity in the mode of lifting or fighting the birds.

The Sindhis are very fond of fighting "Ghata" (rams) The best breed is the large and strong black animal of the hills. He is trained as early as possible, to butt against the hand when excited by a peculiar sound; when full grown he generally becomes so savage that he will attack anyone that comes in his way. The usual food is grain, clarifed butter and a little green meat, a very small quantity of water is allowed. Rams are fought in the cold season, as they are easily killed in the hot weather. The Dairo is the usual place, and Friday the day selected for the sport. A fight seldom lasts longer than half an hour, and the eyes of the fugitive are immediately bandaged. Otherwise, he would refuse to meet his conqueror another time.The young Ameers were very fond of this amusement, and it became a fashionable one, probably on account of the expense attending it.

The Sindhis are very fond of wrestling, the Mallah (wrestlers), those people who are selected for this wrestling are broad and powerful men, with prominent muscles and large bones. They are carefully trained on flesh, clarified butter and milk, and compelled to abstain from flatulent food, drinking, and smoking. They are not fattened up with sweetmeats, and generally enter the ring in first-rate condition. An Ustad (trainer) teaches the different "Ari" (or Band- tricks and feints). The dress worn during the contest is the "Patko", worn round the head, a pair of drawers and a waist-band.[2]

Malakhro is an ancient Sindhi form of wrestling in Sindh, which dates back 5000 years. The match begins with both wrestlers tying a twisted cloth around the opponent's waist. Each one then holds onto the opponent's waist cloth and tries to throw him to the ground. Malakhro is one of the favorite sports among males in Sindh. Malakhara matches are generally held on holidays and Fridays and in every local fairs and festivals. Rich feudal lords and influential persons maintain famous "Malhoo" (wrestlers) and organize matches for them.

The fight of Rooster.

Chanarpisi resembles Pachis, but is more simple, and more easily learned. The board is divided into twenty five squares, and each player has four pieces (Saryun or Gitiyun), with the same number of cowries, The latter are used like dice at backgammon to decide the number of squares to be moved over. The name of the game is derived from "Channar" the technical term, when all four Cowries fall to the ground with the slit upwards, and "Pissi" when only one is in this position. The game may be played by either two or four people, and he wins that first reaches the centre square. Whenever a piece is in one of the crossed "Ghar" (squares), it cannot be taken by the adversary.

The Tritran (Three Corners) of the Sindhis is the same as that called "Katar" by the Persians and afghans. The latter people are very fond of it, especially the lower orders in the country villages, where the greybeards assemble and play together for hours over a few lines marked with a stick on the ground. Even in Sindh, it is rare to find such an article of refinement as a board or a cloth made for Tritran. The game is very simple: each player has three pieces (generally pebbles or cowries), which are put down in turn, and he wins that first can place all three in a straight line. Nautran (nine-corners), and Sorahtran (sixteen-corners) are games resembling Tritran in all points, except that the lines and counters are more numerous.[2]

Chopar a cross and circle board game very similar to pachisi, played in Sindh. It was the favorite game of kings and princes of Sindh, that it was given to daughters in dowry. The famous story of Shah Abdul Latif Bhitai "Moomal Rano" when rano got angered after seeing moomal in bed with her sister soomal disguised in male clothes, he left in anger, when moomal realized, she went to rano disguised in "jogi" clothes to get to meet him and played chopar game with rano. The board is made of wool or cloth, with wooden pawns and seven cowry shells used to determine each player's move, chaupur is distinguished from pachisi because of the use of three four-sided long dice.

Besides these above games mentioned, there were many other traditional amusements and games for kids.