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Since time immemorial, Malabar, the fabled port region on the western seaboard of India, has witnessed several waves of migration owing to its expansive trade networks across the Arabian Sea. This paper traces the continuous migration of the Multani Shikarpuri from Multan to Kozhikode (formerly Calicut and part of Malabar). The study, in its entirety, attempts to document the lived narratives and experiences of the Multani Shikarpuri community in Malabar. As the study progresses, it strives to understand the varied homemaking practices embodied and employed by the community in the host city. The study employs ethnographic and archival research methods to address these concerns and delineate the polyphonous cross-cultural contacts traversing the three regions of Multan, Shikarpur and Malabar. [ABSTRACT FROM AUTHOR]

This paper discusses the settlement of the first and second generations of Siraiki speakers in London and their attachment to their mother tongue as a key identity marker. Their convoluted Siraiki-Pakistani-British identities have been explored through their attempts to transfer Siraiki to their second generation through communication, literature and cultural practices. The ethnographic data collected from London is discussed in the light of the first generation's experiences with social hierarchies, inequality, power dynamics, identity politics, and the second generation's fundamental struggle to remain connected with its mother tongue and mother culture. [ABSTRACT FROM AUTHOR]

In this paper, we have developed an analytical and empirical case study of the Saraiki region based on Kymlicka's understanding of cultural exclusion.11 The study discusses that the Saraiki nation suffers cultural exclusion along with economic and political exclusions in Pakistan. In particular, the paper focuses on the aspects of cultural exclusion. To materialize the claims made in this paper, we have argued that the Saraiki people have started to disregard their language and they are becoming passive to exhibit their identity. Their language, culture, history, art and heritage are badly affected due to suppression of their identity. Consequently, they are beginning to infer that their culture and language are inferior. The members of Saraiki community feel discomfort in practicing their culture and values. The parents hesitate to speak their indigenous language the Saraiki language with their children. The school students lack self-confidence while speaking Saraiki in public domains. Consequently, these people are deviating from their cultural heritage, heedlessly ignoring their festivals and funfairs. Their cultural representation on national-level has been marginalized, whereas their art, culture, and handicrafts are being disregarded. Thus, state should take serious measures to promote cultures and languages of people in general and Saraki region in particular. [ABSTRACT FROM AUTHOR]

This paper examines the work of nineteenth century Siraiki mystic poet Khawaja Ghulam Farid and traces his influence on a contemporary poet Riffat Abbas. I aim to shed light on the changing disposition of Siraiki poetry through content and textual analysis of selectedKafiswritten by both these poets.Kafiwriting is observed as a discourse moulded to convey some political implications as it can be associated with the ‘risky political times’ as it challenges the theorocratic and religious institutions. I argue that while Riffat Abbas is inspired by Farid and claims to be his disciple, he does not aim to replicate his master work; his poems are resiliently abstracted because he compliments Siraiki nationalism more candidly as compared to Farid. Thus, hisKafistransform into critical manifestations of Abbas's own historical moment. I indicate how Abbas's work is important in the current historical context of this region and why the comparison between the two is important for a close understanding of Siraiki literary tradition and culture. This paper therefore presents a close reading of these traditional and modernKafis, not only elaborating their spiritual meanings but also how the metaphors introduced in newKafisspeak to Siraiki nationalism and promise to enthral people belonging to Punjabi diaspora. [ABSTRACT FROM AUTHOR]

The Saraiki, one of the ethnic groups in Pakistan is based on lingual identity. In Pakistan, most of the ethnic groups have their primordial basis and language is an important identity marker. The Saraiki ethnic group also distinguishes itself on the basis of Saraiki language. According to the 1998 Punjab Population Census Report, overall Saraiki speakers constitute 17.4 percent of the Punjab. In rural areas 21.4 percent and in urban areas 8.4 percent people speak Saraiki language (Census Report, 1999, p. 32). Despite the fact that Saraikis have strong regional base, they are not recognized as a distinct ethnic identity. They have rich land resources, even -then the area has remained under developed and people are continuously deprived of various services. It is the most unfortunate fact that sometimes state shows reluctance to recognize specific ethno-lingual identities. This denial becomes a natural cause for ethno-national unrest. At present, apart from Baloch and Mohajirs, Saraikis are also raising voice for their recognition as distinct identity and their due share. The present study will highlight the development of Saraiki political consciousness, nature of the issue, and genesis of conflict with state. [ABSTRACT FROM AUTHOR]

OBJECTIVE: To enlist the risk factors of low birth weight among low birth weight newborns admitted in Pediatric Ward of Sheikh Zayed Hospital. STUDY DESIGN: A Cross sectional study. PLACE AND DURATION: This study was conducted from 5th to 30th January 2015, in Pediatric Ward of Department of Sheikh Zayed Hospital, Rahim Yar Khan. METHODOLOGY: Convenient sampling technique, with all the consecutive low birth weight babies, admitted in pediatric ward, during study period, were included. Data collection: Mothers of 56 low birth weight babies admitted in pediatrics ward were interviewed and data analyzed. RESULTS: Mean age of mothers was 25±5 years; median family income 10000 Rs, weight of newborn, 1.8±0.4 kg. It was found that 94% babies were premature, 59% mothers were illiterate; 36% fathers were illiterate. Overall 75% belonged to rural areas, 32% mothers were hypertensive and 59% mothers were anemic. We found that 48% had drug history and 64% belonged to Saraiki ethnicity. CONCLUSION: This study enlisted prematurity, low maternal and paternal education, maternal anemia, less duration birth spacing, rural residence, long distance from health facility were main risk factors found among low birth weight babies admitted in pediatric ward of a tertiary care hospital. [ABSTRACT FROM AUTHOR]

The article discusses religious garb cases in light of l'affaire du foulard, focusing primarily on Multani and the Canadian treatment of religious garb issues. It centers on the treatment of school kirpan wearing in Canada, as well as the treatment of kirpan and religious garb in U.S. public schools. It also shows how the U.S. can use Multani to reiterate its commitment to religious accommodation.

The article focuses on the use of Islamic identities as symbols for gaining political control over resources in the southern parts of Pakistani Punjab and the consequent rise of Siraiki identity in the discourse of regional and political autonomy. It investigates how political and economic interests defined and re-defined construction of Islamic identity in the Siraiki region including Syed and Qurieshi families. It highlights various essays based on this context.

An introduction to the journal is presented in which the authors discuss Siraiki dialect, the essay "Siraiki Identity Construction in South Punjab," by Hussain Ahmad Khan and an essay "Siraiki: A Language Torn Apart" by Rakesh Tripathi.