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Author Topic: Soliga, Paniya and Kanikkar tribes of India.
the lioness,
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wiki


 -
A Sholaga man (1909).

Soliga, also spelled Sholaga and Shōlaga, is an ethnic group of India. Its members inhabit the Biligirirangan Hills and associated ranges in southern Karnataka, mostly in the Chamarajanagar and Erode districts of Tamil Nadu. Many are also concentrated in and around the BR Hills in Yelandur and Kollegal Taluks of Chamarajanagar District, Karnataka. The Soliga speak Sholaga, which belongs to the Dravidian family. A scheduled tribe, they have a population of around 20,000 individuals.

The Soliga tribe trace their origin to Karayya, son of Lord Maleya Mahadeshwara, swamy of Maleya Mahadeshwara Hills, Karnataka.[1] Legend says that on seeing Karayya's affinity towards wild animals, Lord Maleya Mahadeshwara swamy asked Karayya to reside in forests, whereas other fusiom son Biliyayya resided in plains and became the forefather of Lingayats.

Soliga people follow Hindu practices and their main deities are Madeshwara, Rangaswamy of Biligirirangana Hills (who is considered the brother-in-law of the clan), Karayya, Kyate Devaru and Jadeswamy.[1] Other deities worshipped by them include Madeshwara, Basaveshwara and Nanjundeshwara
 -


____________________________________________

Paraiyan man
 -
 -


The Paniya, also known as Paniyar and Paniyan, are an ethnic group of India. They primarily inhabit Kerala, and the Wayanad, Kozhikode, Kannur and Malappuram districts. The Paniya speak the Paniya language, which belongs to the Dravidian family. A scheduled tribe, they have a population of around 94,000 individuals
 -
A Paniya man (1909).

The Paniya have historically worked as agricultural labourers. They are believed to have been brought to Wayanad by the king of Malabar, and thereafter tilled the land as serfs. Following the abolishment of the slave-holding system, the Paniya were resettled in different areas established by the government.[1]
Paniyas were also historically reputed for their boldness and recklessness. For this reason, they were often employed as thieves.[2]
The Paniya today are a scheduled tribe.[3] One particular sub-group of theirs, the Kattupaniyar, inhabits the forest region of Nilambur in the Malappuram District. Here, members lead a traditional hunter-gatherer lifestyle

The Paniya mainly inhabit Kerala, and the Wayanad, Kozhikode, Kannur and Malappuram districts of India. Others reside in Tamil Nadu, the area west of the Nilgiris hills, as well as Karnataka and the Kodagu District.[3]
Paniyas have a total population of around 94,000 individuals (2003).[3] Of those, around 67,948 live in the Kerala hills

 -


The Paniya speak the Paniya language as a mother tongue. A member of the Dravidian family, it is most closely related to Malayalam, Kadar, Ravula and other Malayalam languages.[3]
Paniya is spoken both at home and during religious ceremonies. Some Paniyas also use other Dravidian languages such as Malayalam, Tamil or Kannada.[3]
Paniyas use different writing systems depending on where in India they reside. Those in Karnataka use the Kannada script, those in Kerala write in the Malayalam script, while the Paniya in Tamil Nadu use the Tamil script.[3]

Paniyas typically live in villages (padis) consisting of a small number of huts (pire or chala). Each hut settlement contains 5 to 15 families.[4]
For attire, Paniya males wear a lengthy cloth wrapped around the waist, which is known as a mundu. A smaller mundu is also slung over the shoulders to cover the body. Paniya females or panichi don a long cloth, with a smaller one above the breast area and around the armpits. In addition, they wear a red or black aratti scarf around the waist.[4]
The Paniyas bury their dead in formal funeral rites. Typically, the place of burial is close to the padi. The internment is accompanied by a seven-day mourning period by family members.


______________________________________


Kanikkaran is one of the important tribes who have settled down in large tribal communities in the whole state of Kerala, India. According to 2007 census there are 19,000 Kanikkars,[1] living in several districts of Kerala and Tamil Nadu. They dwell in forests or near to forests in Thiruvananthapuram and Kollam in Kerala, and Kanyakumari and Tirunelveli in Tamil Nadu
 -

Concerning their genealogy and genesis they have interesting stories. Aryans who moved from north to south called them Kanikkar, which literally means landlords, descendants of the Kings, gave their offerings to Attingal King. Thus they are so called. Another story concerning them is that they derived the name Malayarayan from Hindu mythological Sage, Agasthya. They claim that once they were the rulers of the area comprising Trivandrum, Kollam, parts of Kanyakumari dist and claim that they were here even before the Dravidians, and claim to be the original people of the land. It is a fact that they had a special place among the rulers of Travancore and they were treated without any discrimination and did not come under the untouchability practiced in Kerala. They had free and unrestricted access to all the temples including Sreepadmanabha temple since time immemorial their children were admitted in palace run schools including Kilimanoor even before abolition of caste system and Kshetrapravesana Vilambaram. They were not confined to hills alone, they were present in the areas nearer to the cost like Kazhakuttam, Kulathoor, Uloor, etc.

___________________________________


More here

http://www.gutenberg.org/files/42996/42996-h/42996-h.htm

 -

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the lioness,
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A Sholaga man (1909). (Soliga)

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Tukuler
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Can you please copy and repost
the "missing" images, please.

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the lioness,
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I'm heeding the Project Gutenberg message, however my last post is a wiki version of the first pic, Sholaga man (Soliga)

Most of the pictures are from this readable book link

Castes and Tribes of Southern India by Edgar Thurston


http://www.gutenberg.org/ebooks/42996?msg=welcome_stranger

I lost motivation on this post due to lack of replies

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KING
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Lioness what you posted. Is Wonderful news.

Don't lose motivation, This is people that need to be seen and recognized.

It makes what Herodotus says about the Eastern Ethiopians and Western Ethiopians even more right.

Good Job

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the lioness,
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Soliga man, Southern India

quote:
Originally posted by Child Of The KING:


It makes what Herodotus says about the Eastern Ethiopians and Western Ethiopians even more right.


Herodotus remarks may not be right on the genetic level despite appearances.


Herodotus:



Book VII

[7.70] The eastern Ethiopians -
for two nations of this name served in the army - were marshalled with the Indians.
They differed in nothing
from the other Ethiopians,
save in their language, and the character of their hair.
For the eastern Ethiopians have straight hair,
while they of Libya are more woolly-haired than any other people in the world.

The Persian Wars

Translated by George Rawlinson (1858–60)


70.These Ethiopians from Asia were armed for the most part like the Indians, but they had upon their heads the skin of a horse's forehead flayed off with the ears and the mane, and the mane served instead of a crest, while they had the ears of the horse set up straight and stiff: and instead of shields they used to make defences to hold before themselves of the skins of cranes

The History of Herodotus, parallel English/Greek, tr. G. C. Macaulay


wiki:

516 BC, and during the 5th century BC, Greek knowledge of India was entirely received by contact to the Persian empire...

Herodotus gives some account of the peoples of India; he describes them as being very diverse,

 -
Dikshitar Brāhman.

The Dīkshitars form a limited community of only several hundred families. The men, like Nāyars and Nambūtiri Brāhmans of the west coast, wear the hair tuft on the front of the head. They do not give their girls in marriage to other sections of Brāhmans, and they do not allow their women to leave Chidambaram. Hence arises the proverb “A Thillai girl never crosses the boundary line.” The Dīkshitars are priests of the temple of Natarāja at Chidambaram, whereat they serve by turns. Males marry very early in life, and it is very difficult to secure a girl for marriage above the age of five. The tendency to marry when very young is due to the fact that only married persons have a voice in the management of [339]the affairs of the temple, and an individual must be married before he can get a share of the temple income. _______________________________________________


wiki


Dīkshitars or Thillai Vazh Anthaanar are a Brahmin servitor community of Tamil Nadu who are based mainly in the town of Chidambaram

Virumandi Andithevar, of the Piramalai Kallar community from the Tamil Nadu region of southern India, was identified by the Genographic Project as one of the direct descendants of the first modern human settlers in India. His Y-DNA belongs to Haplogroup C and he carries the C-M130 marker which defines the first migrants to South East Asia and Australia from the African coast 60,000 years ago; more than half of Australian Aborigines also carry the M130 gene.

In human genetics, Haplogroup C is a Y-chromosome haplogroup, defined by UEPs M130/RPS4Y711, P184, P255, and P260, which are all SNP mutations. It is a sibling clade of Haplogroup F, within the more ancient grouping of Haplogroup CF. Unlike some other human Y-DNA clades of a similar age depth, all clades of Haplogroup CF are non-African; that is, they do not occur exclusively in Africa, unlike A and B.


Virumandi Andithevar – Piramalai Kallar
 -

Although Haplogroup C-M130 attains its highest frequencies among the indigenous populations of Mongolia, the Russian Far East, Polynesia, Australia, and at moderate frequency in the Korean Peninsula and among the Manchus, it displays high diversity among modern populations of India. It is hypothesized that Haplogroup C-M130 either originated or underwent its longest period of evolution within India or the greater South Asian coastal region. The highest diversity is observed in Southeast Asia, and its northward expansion in East Asia started approximately 40,000 years ago.[2]
It is believed to have migrated to the Americas some 6,000-8,000 years before present, and was carried by Na-Dené-speaking peoples into the northwest Pacific coast of North America.

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DD'eDeN
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skin: piel(Sp) = peel/pelt/spiele(Ger:play out/expel?/exfoliate/foliage/polasti/arbor/forest), bolo(Afr:peel), bolo(Philip:machete to peel bark)

"Paniyas typically live in villages (padis) consisting of a small number of huts (pire or chala). Each hut settlement contains 5 to 15 families.[4]"

padi(Paniya:hamlet (Malay:kampong, English: company/compound)
padi(Malay:rice paddy, uncooked rice grain)
pire(Paniya:hut/camphyre=padipire?)
chala(Paniya:hut), cf colli(Aztec); shell/cell/ger(Mongol)/chum(Siber.), igloo(Esk.)/ngolu(Mbuti)/coil=coloa(Aztec)

"Paniya males wear a lengthy cloth wrapped around the waist, which is known as a mundu. A smaller mundu is also slung over the shoulders to cover the body."

mundu(Paniya: cf Hmong:chuq = Latin: enduere = to put on = endumongolu(Mbuti:endome = encoilothe) cf piel/bolo(Afr/Phlp:peel/spiele/play out/ply)

Kanikkar(Kanak?/nick/nacker=flesh) cf kanaka(Hawaii:people) "they derived the name Malayarayan from Hindu mythological Sage, Agasthya. They claim that once they were the rulers of the area comprising Trivandrum, Kollam, parts of Kanyakumari dist and claim that they were here even before the Dravidians, and claim to be the original people of the land."

Malayarayan? Malay.aryan? (Xya)Mbuatlaya?
Some resemblance to Malay/Philipino phenotype, perhaps also pygmy/Papuan/Negrito/Ust'Ishim 45ka
- - -
Possible: Na Dene ~ Ma Benga?

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Tukuler
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quote:
Originally posted by the lioness,:
I'm heeding the Project Gutenberg message, however my last post is a wiki version of the first pic, Sholaga man (Soliga)

Most of the pictures are from this readable book link

Castes and Tribes of Southern India by Edgar Thurston


http://www.gutenberg.org/ebooks/42996?msg=welcome_stranger

I lost motivation on this post due to lack of replies

Yes, lack of interest has turned me off too.
Where are the mouth runners when ya need
'em?

But you can always use the snipping tool
to copy images and then photobucket or
tinypic or whatever to upload your own
copied and saved images to ES.

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the lioness,
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quote:
Originally posted by Tukuler:


But you can always use the snipping tool
to copy images and then photobucket or
tinypic or whatever to upload your own
copied and saved images to ES.

Is ithat proceedure ethical as per Project Guenberg?


Anyway I found an alternative source, assuming thye have rights

http://www.hellenicaworld.com/India/Literature/EdgarThurston/en/CastesAndTribesSouthernIndia1.html

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Manu
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They have the highest level of Ancestral South Indian ancestry of mainland India. I believe it is at 70% ASI. Hence, why they look so black.
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the lioness,
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quote:
Originally posted by Manu:
They have the highest level of Ancestral South Indian ancestry of mainland India. I believe it is at 70% ASI. Hence, why they look so black.

^ non sequiter
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Manu
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Black as in dark skinned... which is true. Outside of the US, black is not restricted towards Africans only.
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A Habsburg Agenda
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I guess from these images it is obvious that the albino agenda is well entrenched in the contemporary Indian psyche , despite the fact that a lot of ancient India's mythological heroes and heroines, and their depictions display the black complexioned, more Negroid type than the white complexioned Caucasoid.

This link should tell you something about the "Albino" agenda which is truly alive in India to day. http://www.livinghindu.com/whiteness-complexion-skin-color/

In fact if there is living proof of the white supremacist agenda, India is it. Being rather in denial Indians won't admit themselves that their contemporary culture is proof of a white supremacist agenda, as they are not "White".

Below is a photograph of the Hindu God Vishnu and the heroes and heroines from the Mahabharata.

The female at the bottom right is a depiction of Draupadi, one of India's 2 main female role models, who was black complexioned and was also called Krishna.

 -

Consider how she compares with the current Indian ideal of female beauty.

Google for Nina Davuluri and note how although she won the Miss America contest, with her kind of complexion she wouldn't win the Miss India contest. How her complexion qualifies as dark simply beats me. The Indian color complex is so inane that a woman with the color of Beyonce would be described as dark.

What complexion would be ascribed to Viola Davis then?

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ausar
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Hey Hapsburger! Welcome aboard!!


~ Ardo ~

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the lioness,
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the welcoming of Mike influenced racist epithet into my thread
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A Habsburg Agenda
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quote:
Originally posted by the lioness,:
the welcoming of Mike influenced racist epithet into my thread

I don't consider Mike a racist, just someone who uses one particular word in a rather interesting manner. I prefer the word 'White' myself but I am beginning to warm to the Mike's preferred term. It brings on a fit of the giggles. You should also note that I quoted it in one instance.

Anyway I don't want to derail the thread, but the severity of the colour issue among Indians should leave no doubt as to the importance of Mike's concerns, as it has a cancerous effect on the psyches and communities of people who are "Black" by any reckoning, even if they are not Negroid or Sub Saharan Africans.

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ausar
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quote:
Originally posted by the lioness,:
the welcoming of Mike influenced racist epithet into my thread

Reverting to snakiness?
Hapsburg was welcomed.
Was it not you who
complained about me
not welcoming new
members?

However, Mike's
hatred spewing
nuttiness belongs
on ANCIENT EGYPT
forum not here
where we use
and critique
the mainstream
and broach our
hypotheses based
on "mainstream
operatives."

Nonetheless 'albino' is
not an epithet and the
idea that white Euro/
central Asia people
derive from albinism
was proposed by white
Euros themselves as
noted by JA Rogers
and posted years ago.

quote:
The most completely white communities are found among the Slavonic populations of Southern and Central Russia. Their hair is colorless, and their complexion so near a '' dead white'' that one anthropologist (Theodor Posche) has selected the vast Rokitno swamps as the original home of the white race, which he thinks arose by an endemic albinism!
Cf http://books.google.com/books?id=V4wyAQAAMAAJ&pg=PA43&lpg=PA43
http://books.google.com/books?id=Tn_X0D-6lmYC&pg=PA100&lpg=PA100
http://books.google.com/books?id=Djg-AAAAYAAJ&pg=PA224&lpg=PA224

~ Ardo ~

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the lioness,
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quote:
Originally posted by ausar:


Nonetheless 'albino' is
not an epithet and the
idea that white Euro/
central Asia people
derive from albinism
was proposed by white
Euros themselves as
noted by JA Rogers
and posted years ago.


Of course it is, referring to light skinned Europeans as "albinos", a term which is medically defined by specific symptoms and is classified as a birth defect
is not something light skinned Europeans have chosen to be called
therefore is no different from calling black people nigger


In other words this

quote:
Originally posted by Hapsburg

This link should tell you something about the "Albino" agenda which is truly alive in India to day.


equals this

quote:


This link should tell you something about the "Nigger" agenda...


I could show you evidence that the word "nigger" as applied to people of African descent was not originally derogatory in America
I could show you black people defending the word and using ancient references,
but why confuse the issue further ?

I prefer these words are not used in Egyptology forum
However you are running this so if you want to allow referring to Europeans as "albinos" be fair, then "nigger" and "jew boy" "chink" are also acceptable in discussing anthropology

quote:
Originally posted by Hasburg

It brings on a fit of the giggles.

yes we understand the motive

___________________________________


I don't think new members need to hear an ad hoc welcome from a moderator. I think that there should be a sticky like in other forums where new members can introduce themselves if they want to


Ironically the apprently black poster wishes he was a Hapsburg-
a family of decandent pale skinned European aristocrats who were so inbred, married their relatives so consistently they stopped having the ability to reproduce at a rate to keep the family legacy alive, not to mention becoming self afflicted by a protruding lower jaw extending far beyond the upper, unlike black folk.

This ball of confusion is now all over the internet infecting young black folk, Mike's babies

In recent years, due to the internet, black consiousness has been deeply infected with this bizarre historical revisionism, using afrocentricity as an excuse
At the root of it, the inability to love one's Africaness
It's a deep problem and it's going to take years to resolve

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Tukuler
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No

Cracker is the epithet equal to nigger
but then many southern crackers are
proud of the term and have bumber
stickers on their cars touting it.

The black man didn't invent the word
nigger for himself. The white man
both invented the self IDing word
cracker and their derivation from
endemic albinism.

And personally I'd rather be called
nigger (from German neger) than negro
(a black thing or commodity, i.e., a
slave).

Not going to go rounds with you on this.
Albino is not an epithet and white
anthropologists were the ones who
proposed they themselves originated
from ENDEMIC ALBINISM. Don't be an
ignoramus, follow the links and learn.

You don't have to like it but its a fact.

Say what you will. I don't care.

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Lies above. No white anthropologist ever claimed white people are albinos of black origin. The latter is a very recent pseudo-scientific claim that traces to Afrocentrists/black supremacists.

http://en.wikipedia.org/wiki/Melanin_theory#White_people_as_albino_mutants

Posche argued the Proto-Indo-Europeans ("Aryans" of 19th century terminology) were albinos in attempt to explain the Aryan superman blonde dogma at the time. According to Posche the PIE's were a numerically small population confined to Russian swamps, and 'white people' were already settled across Europe before the Indo-European albinos migrated. He has dark and red haired 'white people' settled across Europe before the blonde albinos. His theory was just tied to trying to explain the blondism. He did not claim white folks were black albino mutants.

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Tukuler
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Anyway, to be on topic, the first
documented white on black racism
happened in India where a rigid
colour law code was set up and
enforced though over time colour
mixing was inevitable but still
the black was denegrated "never
trust a black Brahmin nor a
white Dalit."

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Tukuler
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@Dead

The links from the actual 19th
century primary documentation
speak for themselves.

Your spin is disregarded.

People are free to believe you
or read my references and see
the actuality.

--------------------
I'm just another point of view. What's yours? Unpublished work © 2004 - 2023 YYT al~Takruri
Authentic Africana over race-serving ethnocentricisms, Afro, Euro, or whatever.

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the lioness,
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 -

albinism noun

Absence of the pigment melanin in the eyes, skin, hair, scales, or feathers. It arises from a genetic defect and occurs in humans and other vertebrates. Because they lack the pigments that normally provide protective coloration and screen against the sun's ultraviolet rays, albino animals rarely survive in the wild. Humans have long intentionally bred certain albino animals (e.g., rabbits) for their appearance. In humans with generalized, or total, albinism, the affected person has milk-white skin and hair; the iris of the eye appears pink, the pupil red. Vision abnormalities such as astigmatism, nystagmus (rapid involuntary oscillation of the eye), and photophobia (extreme sensitivity to light) are common. Generalized albinism occurs throughout the world in about one in 20,000 persons.

___________________________________________

How come if I addressed ausar, your moderator name, Tukular, why do you reply now as your non-moderator name Tukular?


Anyway...

albinism is a genetic defect.
Hapsburg and Mike like to call light skinned Europeans a genetic defect
Hapsburg and Mike like to call light skinned Europeans a genetic defect
But such people don't like to be callled albinos
But becasue some German anthropolgist said something in the 1800s Tukular says it's ok to call them that anyway

Therefore it's ok to refer to black people with some term indicating genetic defect or biologically inferior people in place of what they would like to be called

as long as some anthropologist said it it's o.k.


quote:
Originally posted by Hasburg

It brings on a fit of the giggles.


yes we understand the motivation
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KING
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quote:
Originally posted by Tukuler:
Anyway, to be on topic, the first
documented white on black racism
happened in India where a rigid
colour law code was set up and
enforced though over time colour
mixing was inevitable but still
the black was denegrated "never
trust a black Brahmin nor a
white Dalit."

Tukuler, You know more about this then me.

All I can post is, that it's troubling how much people rather see color then whats in the heart of the person.

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quote:
People are free to believe you
or read my references and see
the actuality.

I used to collect and read all these old "Aryan" texts. Theodore Poesche made the claim in Die Arier (1878). The title is a clue. Poesche only founded the idea that the Proto-Indo-Europeans ("Aryans") were albinos from a swamp in Russia, not 'white people'. As I said, he already accepted dark haired 'white people' were inhabiting Europe. He was only using the albino theory to explain the spread of blondism.
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the lioness,
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Let's not get into what a 19th centry German Aryan theorist said, start a new thread
It's irrelevant to common usage of the word albino in 2014 which describes a birth defect, defined by specific symptoms.
There are organizations representing health and protection of people with albinism

To call all light skinned Europeans albinos as an identifier
as something they don't want to be called is an epithet the same as calling black people something they dont want to be called.
It's not defensible ethically and degrades the forum obviously

I have no problem if the topic is a thread on theory of the beginnings of light skinned Asians and Europeans as possibly due to albinism
I have a problem with people then replacing "white" and " black" or "European" and "African" with identifying words in topics unrelated to these speculations on beginnings as is done in AE with >> words which such persons don't want to be named.
It's direspectful and can only lead to off topic animosity. It's infantile

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Tukuler
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Au contraire

The present is informed by the past.
Many assumptions in our population
genetics reports are firmly founded
in 19th and pre=1990's anthropology.

Well I guess we keep what we like
and throw away the rest, white
Europeans invented the whites
are albino derived science.

But its your thread. I will respect it.

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Tukuler
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quote:
Originally posted by Child Of The KING:
quote:
Originally posted by Tukuler:
Anyway, to be on topic, the first
documented white on black racism
happened in India where a rigid
colour law code was set up and
enforced though over time colour
mixing was inevitable but still
the black was denegrated "never
trust a black Brahmin nor a
white Dalit."

Tukuler, You know more about this then me.

All I can post is, that it's troubling how much people rather see color then whats in the heart of the person.

.

Why not add what you know to the soup?

Indians now deny what's written in Manu's
Code and the Hindu Scriptures detailing
war on Dasyu and the anti-black sentitment
even Indra helping his friends the whites.

It used to be the Hindu literature which
was a blueprint of white over black
domination but could it really have been
deliberate mistranslations of Aryanists
looking for a home or roots. Euros still
have a big hangup about where they come
from.

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mena7
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The African Diaspora in The Indian Ocean World

http://exhibitions.nypl.org/africansindianocean/essay-south-asia.php


Pakistan

Many of the Africans brought into the Indian subcontinent entered through the ports of Baluchistan and Sindh, where they worked as dockworkers, horse-keepers, domestic servants, agricultural workers, nurses, palanquin carriers and apprentices to blacksmiths and carpenters. In 1851, the linguist Sir Richard Burton, who served in the British Army in Sindh, noted how up to 700 Bambasi, Habshi and Zangibari—all Africans—were imported annually into neighboring Baluchistan. Females were in greater demand and were priced at around 50 pounds, while children were bartered for grain, cloth and other goods. Much of the vocabulary used by the Afro-Sindhi descendants of these migrants is a modified Swahili. For instance, the word for shield in Swahili, ngao, is gao among the Afro-Sindhi; the word for moon (or one month) in Swahili, mwesi, is moesi in Afro-Sindhi.

Pakistan has the most people of African descent in South Asia. It has been estimated that at least a quarter of the total population of the Makran coast is of African ancestry—that is, at least 250,000 people living on the southern coast of Pakistan, which overlaps with southeastern Iran, can claim East African descent. Beginning in 1650 Oman traded more heavily with the Lamu archipelago on the Swahili coast and transported Africans to the Makran coast. As a result, today many Pakistani of African descent are referred to as Makrani, whether or not they live there. On the coast they are also variously referred to as dada, sheedi and syah (all meaning black), or alternatively, gulam (slave) or naukar (servant). The children of Sindhi Muslim men and sidiyani (female Africans) are called gaddo—as in half-caste. The population geneticist Lluis Quintana-Murci of the Pasteur Institute in Paris found that more than 40 percent of the maternal gene pool of the Makrani is of African origin.

"Mombasa Street" and "Sheedi Village" in Karachi speak to the African presence in modern-day Pakistan. The predominantly Muslim Afro-Pakistani community in Karachi continues to celebrate the Manghopir festival, in honor of the Sufi saint Mangho Haji Syed Sakhi Sultan. Outside the main shrine in Karachi, there is a pond with crocodiles that are served specially prepared food. The crocodiles, which were venerated by Hindus before the advent of Islam and are also regarded with esteem by Africans, have become an integral part of the shrine. Although the Sheedis no longer understand all the words of the songs they sing, they pass along this tradition to succeeding generations.

Maritime activities on the Pakistani Makran coast influenced the music of Afro-Baluchis, many of whom were seafarers who maintained contacts with eastern and northeastern Africa through the middle of the 20th century. There are distinct similarities between the Afro-Pakistani drumming and singing performances called laywa in the Makran and those called lewa in coastal Oman—songs consisting of Swahili words and references to both East Africa and the sea.


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India

The history of India's Africans, called Siddis, is the best known in the region—largely because of the documentation on those who rose to high positions as military commanders.

African ivory was the most sought-after commodity among Indian merchants; ivory was carried from the inland to the East African coast, where it was sold, loaded onto dhows, and transported to the ports of southern Arabia. From there they would continue across the Arabian Sea, stopping along the Makran coast, before continuing on to western India. Given India's large population, its indigenous slaves, and a caste system among Hindus in which most labor-intensive tasks were traditionally performed by specific groups, African males were employed in very specialized jobs, almost always having to do with some aspect of security—as soldiers, palace guards, or personal bodyguards. They were generally deemed more trustworthy than indigenous people to serve in those capacities, but in a number of cases Africans rebelled against their Muslim or Hindu rulers. During the 15th and 16th centuries, African slave-soldiers seized power in the Bengal sultanate, parts of the Deccan, and the sultanate of Gujarat. However, several centuries before these rebellions, an Abyssinian attained high rank in alliance with the female ruler of Delhi.

In 1236 an Abyssinian named Jalal-ud-din Yakut served in the important imperial post of master of the royal stable, an honor conferred by the Delhi sultana Raziya. In India, where Africans were known for their equestrian skills and their ability to tame wild horses, they served in the cavalry, unlike in the Middle East, where they were limited to service in the infantry. Yakut, a skilled soldier and horseman, was also a political ally of Raziya during her fight for control of the throne. Raziya's father, the Turkish ruler Iltutmish, who had conquered much of northern India, had named her as his successor, but Raziya's brother opposed her. She ruled for four years, before both she and Yakut were killed—on the run and in battle.

A century later, the Moroccan jurist and explorer Ibn Battuta recorded that during his stay in India from 1333 to 1343 the governor of Allahpur (north of Delhi) was an African named Badr, technically enslaved to the Rajah of Dholpur. In India as elsewhere in the Indian Ocean region, the category "slave" was much more elastic than in the Atlantic world, where enslaved Africans had far less opportunity for upward mobility under European colonial rule and in the new republics of the Americas.


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Gujarat

Africans have been part of the western state of Gujarat since at least the first century, when the town of Barygasa (Baruch today) was considered an Ethiopian town, peopled by merchants from East Africa. Oral history recounted by Afro-Gujaratis mentions how their ancestors also served as bodyguards in the palaces of Hindu kings. Among their functions: to taste the Maharajah's food to protect against attempted poisoning.

The Mughals, a Muslim imperial power in northern India from the early 16th century through the early 19th, relied on African soldiers and sailors. In 1572, when the Mughal Emperor Akbar entered Gujarat, he was reportedly protected by 700 armed Habshi on horseback. African soldiers and sailors also received annual payment for defending Mughal subjects from piracy at sea and attacks on land. Between the 16th and 18th centuries a Habshi naval force was based in Surat, the principal port in Gujarat, and African sailors accompanied pilgrims to Mecca, offering protection on the high seas. Such Habshi naval protection even predated Mughal rule. Ibn Battuta noted in the mid-14th century the legendary bravery of Habshi soldiers and sailors. Ibn Battuta traveled with 50 Abyssinians on a ship to protect against pirate attacks; he called them "the guarantors of safety on the Indian Ocean." While boarding a Chinese junk at Calicut in south India, he observed Abyssinians carrying javelins and swords and others with drums and bugles, indicating the use of Africans on ships traveling to the Far East.

Gujarati Siddis distinguish themselves from others in India by their strong Sufi practices, mostly centering on the African pir Bava Gor, the most revered Sufi among people of African descent in South Asia. Bava Gor, originally named Siddi Mubarak Nob, came from East Africa during the 14th century and made Ratanpur, in Gujarat, his home. The African became the patron saint of the agate bead industry, having been credited for augmenting the trade in the quartz stone between East Africa, the Persian Gulf, and India. Before arriving in India, Bava Gor spent time in Mecca and the area of Basra in lower Iraq, where he studied with Sufis of the Rifa'i order, who gave him the honorific title Baba Ghaur, meaning "master of deep meditation" in Arabic.

According to one oral tradition, Bava Gor's sister, Mai Misra, who developed her own Sufi following, came to India to vanquish a demoness; meanwhile, her brother vanquished the demon Rakshisha of Hindu mythology. This legend speaks to the historic tensions involving the coming of Islam to the Indian subcontinent and the transformation of Hindu society. Misra, whose name is derived from misr (Arabic for northeast Africa), is particularly venerated for her powers of fertility. Respect for her may be seen in the coconut rattles used by the Siddis that bear her name. In Gujarat, as well as other parts of India, Siddis play the malunga, a single-stringed braced musical bow, found in many East African communities (and as far away as Brazil, where it is called berimbau). The hand that holds the malunga will also hold the mai misra rattle below, which is attached to a gourd resonator to amplify the instrument.

Many Siddis in Gujarat are known for performing sacred music as wandering fakirs (Sufi ascetics) in praise of Bava Gor and other saints. They perform goma (or dhamal), a word deriving from the Swahili ngoma (drum and dance), in celebration of urs, commemorating Muslim saints, sometimes over the course of several days. They also perform at weddings and birthdays and, in previous times, at celebrations of noble courts.

Today Bava Gor shrines are located along the eastern parts of the Indian subcontinent—from the area of Sindh down to Mumbai. They are often associated with the agate trade and are visited not only by Muslims of various backgrounds but also by Zoroastrians, Christians, and Hindus. In Gujarat, the shrines were a former refuge for runaway Africans and, later, for free Siddis looking for a space where they could congregate. One contemporary follower of Bava Gor, Sidi Asoo Appa, served as caretaker of a shrine in Mumbai. Her grandfather had been recruited from East Africa into the army of the Nizam of Hyderabad, and her father, Abdul Rasak Sidi Bilal, was a singer of qawwali (songs of Muslim devotional praise).

While in the Arabian Peninsula and Gulf Coast region African musical and dance traditions have continued in the form of spirit possession performances (zar and tanburah), in South Asia African traditions largely revolve around the veneration of Sufi pirs, such as Bava Gor in Gujarat or Shaikh Najib in the Maldives. In both areas, references to the ocean and seafaring figure prominently with lyrics from East Africa. In the Gujarati port city of Diu—where in 1838 a chronicler estimated that up to 6 percent of the population was Siddi—many Swahili words are found in the languages spoken today by the men and women of African descent.


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Bengal and Deccan

Several kings in Bengal, in east India, secured enslaved African soldiers to protect and expand their kingdoms. From 1460 to 1481, the sultan of Bengal, Rukn al-Din Barbak Shah, had 8,000 Africans in his army, some of whom held high command. Another king, Habesh Khan, was overthrown in 1490 by one of his African guardsmen, Sidi Badr, who seized the throne for himself and ruled for three years as Shams-ud-din Abu Nasr Musaffar Shah. Five thousand of his 30,000 soldiers were Habshi. Sidi Badr was overthrown, and Africans in Bengal, especially those in high command, were expelled, as they were then seen as posing a threat to indigenous Indian rulers. Many of these Africans, both rank-and-file soldiers and commanders with experience, went either to the five Muslim sultanates of the Deccan or to Gujarat, where local rulers employed them as mercenaries—continuing the military contributions of Africans in India.

Malik Ambar, who became famous in the Deccan, is the best known of the Africans who seized power in India. With several surviving paintings of him accompanied by written documentation, his story is among the most detailed of the historical Habshis. Born in southern Ethiopia in the mid-16th century, Ambar was enslaved as a young man and taken to Mocha in Yemen, where he converted to Islam. Noted for his intellectual abilities, he was educated in finance and administration by his owners in western Arabia before being taken to Baghdad and then arriving in central India's Deccan.

Ambar's recognized abilities brought him increasing responsibilities, including military authority. Under the minister of the king of Ahmadnagar, Ambar commanded both Indian and Habshi soldiers. By the turn of the 17th century, however, he rebelled and formed his own army of 150 men, which he eventually grew to 10,000 cavalry and infantrymen, many of whom were Africans. In 1610, an English merchant, William Finch, writing from near Ahmadnagar (where Ambar had become peshwa, or regent minister), noted that the Habshi general commanded "some ten thousand of his own [caste], all brave souldiers, and som[e] forty thousand Deccanees." The runaway had become a mercenary general with a mobile armed force. Over the next two decades he fought for various rulers in the Deccan and fended off the incursions of the Mughal emperor Akbar and his successor Jahangir, each of whom attempted but failed to take control of the region.

By 1616 Ambar not only commanded a powerful cavalry force that used British artillery, but was successfully cutting off Mughal supply lines through his naval alliance with the Siddi rulers of Janjira. Over the course of his campaigns against the Mughals, he continued to infuse his army with Habshi soldiers, whom he trained, provided with an education in the Quran, and used for his private guard.

Ambar sought to integrate his family into the indigenous royalty and nobility. His daughter was brought into the royal household of the Nizam Shahi dynasty as the wife of Sultan Murtaza II; and his son, Fateh Khan, married the daughter of one of the most powerful nobles of the land, Yakut Khan, a free Habshi. Ambar, a ruler unto himself, established the city of Khadki in which he oversaw the construction of canals, an irrigation system, mosques, schools, tombs and a palace. He also distinguished himself for his religious tolerance. He granted land to Hindus, patronized Hindu scholars, and appointed Brahmins as officials and tax collectors. When the Habshi ruler died in 1626, he left one of the most impressive legacies of any ruler in the Deccan.

The Mughals drew upon the tradition and practice of using African soldiers and sailors for protection, and Siddi captains were appointed admirals of their fleet. Some Siddis of the sea were their own masters, settling in the island fort of Janjira (south of Mumbai) and creating a string of fortifications along the coast. The island of Janjira (from jazeera, island or peninsula in Arabic) was a formidable fortress entirely surrounded by large walls with 22 rounded bastions. It was also known as Habsan (from Habsha, Ethiopia). The first African to be posted at Janjira was Sidi Ambar Sainak ("The Little," to distinguish him from Malik Ambar), appointed by Malik Ambar in 1617.

The rulers of Janjira, who formed their own royal lineage, remained undefeated for almost 300 years. Not until 1870 were the British—their Bombay garrison included more than 600 Africans in 1760—able to finally defeat the Siddis of Janjira. By that time, they had also become integrated with mainland Indian royalty.


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Goa

Beginning in 1510, among the key Portuguese colonial enclaves in the Indian Ocean world was Goa, located on the western coast of India. West-Central Africans from Angola, Atlantic Africans from Brazil and East Africans from Mozambique—all Portuguese colonies—formed the bulk of the African presence in Goa. Some were sold to other Europeans. For example, on October 15, 1777, the French East India Company asked its brokers the Mhamay family (Goa natives) for 200 adult men, 100 women and 100 boys. The request was fulfilled from a recently arrived ship from Mozambique that had brought 700 Africans. About a decade later the Mhamays were still involved in slave trading. Among the hundreds of African men they sold were five whose Christian names are recorded as Alberto, Ignacio, Januario, Joao and Joaquim—sold for 822 Bombay rupees. Such Christianized names assumed by Africans, like assumed Muslim (Arabic) names, would obscure their African origins.

From the 16th through the 19th century, enslaved Africans from Goa fled for refuge to neighboring Karnataka, but in the wake of the major uprising against British rule in India in 1857 an African named Siddi Bastian led a group of fellow Siddis and Kanarese (indigenous Indians from Karnataka) in a sustained campaign against European forces. For almost two years maroons under Bastian's command looted and burned British and Portuguese settlements along the border of Goa.


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Hyderabad

In the southeastern state of Andhra Pradesh, African soldiers called Chaush (derived from Ottoman military nomenclature) served in the army and cavalry of the Nizam-ul-Mulk (the title of the sovereign of the state). From at least the mid-19th century through 1948, various Nizams kept 300 soldiers serving as their personal guards stationed in a compound in Hyderabad. These Africans, from diverse origins, were organized into two regiments, the African Bodyguard and the African Cavalry Guard. The last surviving guardsman, Feroz bins Abdullah, interviewed at the turn of the 21st century, believed his father came from Zanzibar.

In addition to parading and performing military music as a show of force to assert the authority of the Nizam, the African soldiers also performed their own music for the court, which included drumming, dancing and singing. These regiments were disbanded after India's independence in 1947. The soldiers' descendants continue to live in the "AC Guards District" of Hyderabad. While their exact African origins are unknown, the Chaush of Somali background can recount their genealogies. Some descendants remember their parents greeting friends in Swahili—the lingua franca for many of the Africans taken out of East Africa.


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Siddis Today

A number of Siddis converted to Christianity in the 20th century and were sent to Mauritius, the Seychelles and Kenya with support from Christian missionaries. Those who went to Kenya settled in Freretown, near Mombasa. However, they remained relatively isolated, given that the majority of people around them were Muslim.

Today, the number of Siddis in India, who include Muslims, Hindus and Christians, is estimated to be over 50,000. The largest concentration is in the states of Karnataka (southwest). There are an estimated 18,000 Siddis living in the district—mostly descendants of maroons (runaway slaves) from Goa beginning in the 16th century and continuing through the 19th. Their various communities consist of about 10 settlements, each with between five and 40 houses, organized into an association.

About 12,000 Siddis live in Andhra Pradesh (southeast), mostly in the predominantly Muslim city of Hyderabad. Gujarat (northwest) is home to 10,000 Siddis; and smaller communities also exist in the states of Maharashtra (west), Madhya Pradesh (central), Uttar Pradesh (north), and Tamil Nadu (south).

Siddis are considered simultaneously inside and outside the racial and caste classification systems in India and much of the subcontinent. The government of India has recently granted them "special tribal status," guaranteeing them access to jobs and education, but most continue to live in poverty. As the village head of Jambur, in Gujarat, Siddi Aisha Ben Basureem noted, "We have a lot to worry about; people in other villages live happy lives, but our people are miserable." Some Muslim descendants of Africans in Karnataka prefer to be referred to as Muslim rather than Siddi—as they see their connection to the global Muslim world as primary—yet they also participate in Christian festivals; some Muslim Siddis in Karnataka and in Gujarat even pay homage to the Hindu deity Lakshmi. Such activities speak to the multiple ways in which Afro-Indians have connected with each other, despite religious differences, and have learned to navigate their societies

Sri Lanka and the Maldives

As early as the fifth century, Abyssinians traveled to Sri Lanka (Ceylon) and traded in Matota in the northwest. Centuries later, the Portuguese were the first Europeans to bring Africans to Sri Lanka as slaves and mercenary soldiers. The Portuguese had preceded the Dutch, French and British into the long-existing Indian Ocean trade networks, driving the largely forced migration of Africans into various parts of this world. The Portuguese colonial state, the Dutch East India Company and the British East India Company all actively engaged in the Indian Ocean slave-trading of Africans, competing with each other for control of territories and trade routes in the region. Sri Lanka, because of its strategic location in the Indian Ocean, was highly contested. The island served as an emporium in the Indian Ocean and the meeting point between East Africa and East Asia.

During the 14th century, when the Moroccan traveler Ibn Battuta was at Colombo, he noted "the wazir and ruler of the sea," Jalasti, had "about 500 Abyssinians" serving in his garrison.

Among the Africans taken to Sri Lanka by the Portuguese were those already living in Lisbon, where by the late 15th century a sizable black population had grown. Some would have joined the Portuguese crews destined for the Indian Ocean world, as sailors were increasingly in demand. On their way to the Indian Ocean, and depending on the route taken, Portuguese captains may have also picked up West Africans at El Mina (on the coast of Ghana), at the mouth of the Congo River or the Niger Delta, the Canary Islands, Madeira, the Azores, or in Mozambique and Madagascar on the eastern side of Africa.

By the 17th century, the Portuguese were regularly recruiting Africans to assist them in seizing or defending strategic ports in the Indian Ocean, including those in Sri Lanka. In 1631 African soldiers sent from Goa rescued the Portuguese from an early defeat by the Dutch. Some 100 Kaffir soldiers from Goa joined the Portuguese Captain-General Dom Jorge de Almeida at Cochin in southern India with instructions to continue on to Sri Lanka. Meanwhile, 200 Kaffir soldiers stationed in Cochin were sent directly to Colombo, where they protected the Portuguese—and were paid for their services, indicating that these soldiers were mercenaries. In 1638, the Portuguese Captain-General Diego de Mello de Castro led an attack on Kandy in the forest hills of central Sri Lanka with a force of 300 Kaffirs; two years later more than 100 Kaffir archers fought for the Portuguese against the Dutch at Galle in the south. When the Portuguese finally lost Sri Lanka to the Dutch in 1658, many Kaffirs simply switched their military service to the new rulers; others settled in the Buddhist Kandyan kingdom, which remained under local rule. The local monarch, overseeing a majority indigenous Sinhalese ethnic population, valued the Kaffir soldiers, employing a number of them as his personal guards. Kaffirs therefore served Muslim, Hindu and Buddhist rulers, in addition to Christian Europeans, in the region.

African military prowess in Sri Lanka continued into the 19th century. Joseph Fernando, an African brought to Sri Lanka from Mauritius, along with some 80 other Kaffirs, served the Kandyan kingdom and helped fend off British incursions until 1815.

In addition to being used for military purposes, Africans worked in the construction of forts. The Dutch governor Van Goens Junior noted in the 1670s that 4,000 Kaffirs had built the fortress of Colombo.

By the mid-19th century, Wesleyan missionary Robert Spence Hardy would note that there had been at least 6,000 Kaffirs on the island at some point, but that their numbers had significantly decreased. The figure is an indication of the impact felt by colonizers, missionaries and indigenous Sinhalese and Tamil of the African presence on the island. The number of Kaffirs is difficult to assess, however, because the children of Afro–Sri Lankan women who married non-Kaffir men are not themselves counted as being Kaffir. As a result, thousands of such descendants are less conspicuous in official records, having had their African heritage obscured, if not erased.

Oral histories among the Kaffirs nevertheless illuminate their past or help corroborate what written records exist. Ana Miseliya, the late grand matriarch of the African-descended community of Sirambiyadiya in the Puttalam district on the western coast, traced her community's roots to ancestors brought during the colonial era. According to Miseliya, her forefathers were soldiers who arrived at Trincomalee in the east to help Europeans establish their authority. Historical records indicate that 874 African soldiers served in the 3rd and 4th Ceylon Regiments in the nineteenth century. In 1865, when the 3rd Ceylon Regiment's detachment in Puttalam was disbanded, soldiers from the African garrison were given land in the area, where they retired.

Cultural remnants, in the form of music, dance, language and in some cases material culture are a vital part of Afro–Sri Lankan communities. Kaffirs today regularly perform dances, accompanied by drummers and singers, using lyrics that may not be fully understood by their youngest generation yet serve to preserve aspects of their African heritage. The Kaffirs' cultural impact has also been more broadly felt: the popular Sri Lankan dance called "Kaffrinha Baila" is a direct result of the historic contact between the Kaffirs, Portuguese and Sinhalese.


Traveling on Arab dhows, Africans populated the Maldives, an archipelago to the west of Sri Lanka, beginning in the 12th century, if not earlier. Arabs had been trading with islanders as early as the mid-ninth century for the cowry shells that were used as a currency in both East Africa and South Asia. Africans were variously referred to as Baburu, Habshi and Siddi (the term Kaffir, used in nearby Sri Lanka, was not used by Maldivians).

In 1153 the Maldivian king, who had been a Buddhist, converted to Islam, establishing a long-ruling sultanate. Two centuries later, Ibn Battuta noted the African presence in the Maldives. During his stay between 1344 and 1346 he visited the Habshigefanu Magan (shrine of the worthy African), Shaikh Najib, a Muslim African saint who had died decades earlier in the Maldives. On the island of Kinalos the Moroccan traveler was welcomed by the island chief, Abd al-Aziz al-Makdashawi (of Mogadishu, Somalia).

Africans had been taken to the Maldives as part of the regular slave trade in the region but also by sultans returning from the pilgrimage to Mecca. During the mid-15th century, Sultan Hasan III reportedly brought back to the Maldives some 70 African captives after performing the hajj. Most of the enslaved Africans in the Maldives worked as coconut plantation keepers, planting and harvesting coconut trees for the production of coir rope (made out of the fibers of the trees), a particularly valuable commodity, sought throughout Asia for maritime-related industries.

Although most Africans have assimilated into the local societies, having intermarried with the local populations, their cultural legacy remains. As in other areas of the Indian Ocean world, a genre of music associated with Africans and their descendants called bodu beru (meaning large drum in the language of Dhivehi) is accompanied by babaru lava (black songs), whose words are no longer understood by the Afro-Maldivians—a linguistic phenomenon seen across communities of African descent in the region where the pressure on younger members to assimilate into the dominant societies has led to loss of languages once spoken

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Malik Ambar
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Artist: Unknown, c. 1620. Watercolor on paper. Victoria and Albert Museum.

Malik Ambar (1549-1626) was born in Harar, Ethiopia, and was sold into slavery. He changed owners several times in Yemen, Iraq and Arabia before arriving in India, where he was enslaved by Chengiz Khan (himself an Ethiopian and a former slave), the prime minister of the sultanate of Ahmednagar in the Deccan region. Malik Ambar married his daughter to a young heir of the Ahmednagar dynasty; he named him Sultan Murtaza Nizam Shah II in 1600 and became his prime minister. Ambar was in office from 1600 to 1626. Having a deep interest in architecture, he founded and designed the city of Khadki (now Aurangabad), including its sophisticated water system, several mosques and a church. He was reputed for his skills in guerrilla warfare and had an African army of 7,000

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Malik Ambar (? )
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Portrait of Malik Ambar. Southern Indian, 1610-20, Ahmednagar, Deccan, India. Opaque watercolor on paper 36.7 x 23.9 cm. Museum of Fine Arts, Boston. Ross-Coomaraswamy Collection, 17.3103.

This portrait, putatively of Malik Ambar, is believed to be of his son, Fateh Khan. Fateh Khan married the daughter of another Habshi (Ethiopian), one of the most powerful nobles in the kingdom. In 1631 vizier—top official—Fateh Khan deposed the sultan and installed Hussain Shah in his place. Khan held the real power until 1633, when both were exiled to Delhi and the kingdom was annexed by the Mughals

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Noble Ikhlas Khan

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Noble Ikhlas Khan

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Noble Ikhlas Khan
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Muhammad Khan, The Noble Ikhlas Khan With a Petition. Muhammad Khan (17th century), India. Opaque watercolor and gold on paper, c. 1650. 4 23/32 in. x 4 1/4 in San Diego Museum of Art.

In 1490, an African guard, Sidi Badr, seized power in Bengal and ruled for three years before being murdered. Five thousand of the 30,000 men in his army were Ethiopians. After Sidi Badr’s assassination, high-level Africans were driven out and migrated to Gujarat and the Deccan. In the Deccan sultanate of Bijapur, Africans formerly enslaved—they were called the “Abyssinian party”—took control. The African regent Dilawar Khan exercised power from 1580 and was succeeded by Ikhlas Khan. The Abyssinian party dominated the Bijapur Sultanate and conquered new territories until the Mughal invasion in 1686

Indian Sidi dynasty
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Nawab Sidi Mohammed Haider Khan, 1930
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Collection of Kenneth and Joyce Robbins.

After renouncing his rights to the throne of Janjira, Sidi Mohammad Abdul Karim Khan established the Sachin State in 1791 in Gujarat. It survived until 1948, when it was incorporated into Bombay (Mumbai) before becoming part of Gujarat. The Siddi dynasty was Muslim and ruled over a population 85 percent Hindu and 13 percent Muslim. Nawab Sidi Mohammed Haider Khan was enthroned as the seventh ruler of Sachin in 1930. A well-read intellectual, he retired to Mumbai where he died in 1970

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the lioness,
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^^^ all due respect to Ethiopians but they are not indigenous Indians, the theme of this thread
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KING
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All I remember Tukuler is that the Indians use to dip their children in sesame oil to make them Darker Skinned. They were proud of there color before the brainwashing of Hindusim.

What I think is that the Vedas were coopted by the Aryans when they came to India, since they could not read or write and were nomads. Most Nomads are not really known for writing poetry , but after learning to read they put there own views on Black and White nonsense in them. Hence the caste system and we know how that has plagued India.

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mena7
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All due respect Lionness the indigenous Indians are the descendants of prehistory East African immigrants. Those middle age and renaissance era Ethiopian immigrants are the cousins of the black indigenous Indians. Some of the Ethiopians ruled part of India as Kings. Black Indians are proud of the Ethiopian rulers of India. The Tamil language of the black Indians is connected to Canaanite, gaelic/celtic and the Ethiopian language amharic.
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KING
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Found the writer that spoke about Indians dipping there children in sesame oil.

It was Marco Polo:


Marco Polo's Notes On India
Dark skin is highly esteemed among these people. ‘When a child is born they anoint him once a week with oil of sesame, and this makes him grow much darker’. No wonder their gods are all black ‘and their devils white as snow.

Now What I found out, is that this was in a province of India dubbed the greatest in the World., Marco Polo was said to describe Majority of Indian provinces sharing similar customs so I hope the sesame oil custom was something he also started to recognize as universal throughout all India.

The Province is called:

Tamil Pandyas near modern day Tanjore

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DD'eDeN
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I would have thought that dipping their children in sesame oil weekly would reduce insect bites (in tropical malarial South India) in parallel to Eskimos, Beothuks and Fuegians covering their skin in seal or bear fat during the summer season.

Perhaps an effective remedy against head lice & eggs/nits.

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ausar
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quote:
Originally posted by the lioness,:

How come if I addressed ausar, your moderator name, Tukular, why do you reply now as your non-moderator name Tukular?


Ardo speaks with voice of the moderator.
Tukuler speaks as a rank n file ES poster.

I stood up against misspelling your tag
as Lyinass. Please extend the respect of
correctly spelling Tukuler likewise with
an e not an a, thnx.

~ Ardo ~

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mena7
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Portrait of a Young Man
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Portrait of a Young Man, Indian, about 1620. Deccan, India. Opaque watercolor on paper 25.5 x 17.9 cm. Museum of Fine Arts, Boston. Special Fund for the Purchase of Indian Art, 13.1397.

This portrait is believed to be the Afro-Indian Sultan Burhan Nizam Shah III (1605-1632), who ruled in the sultanate of Ahmednagar, in northwest Deccan

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Sidi Sa’d Lyre Player
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Mughal or Deccani Painting, c. 1640-1660. Catherine and Ralph Benkaim Collection.

Sidi Sa’d was a follower of the Ethiopian-born Deccan ruler Malik Ambar. He is shown playing the typical Nubian lyre. Today these lyres, called nangas by the Siddis, can be seen in their shrines, but no one knows how to play them

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The Nawab of Sachin, 1930
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Collection of Kenneth and Joyce Robbins.

Click here to view video of Nawab of Sachin and religious ritual by Sidi Goma Group of Bharuch District, Gujarat.

From Africa to India: Sidi Music in the Indian Ocean Diaspora. © Amy Catlin-Jairazbhoy and Nazir Ali Jairazbhoy, 2003.

This picture was taken during the installation of Haider Khan (on the throne with a footstool) as Nawab of Sachin

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Man of African Origin in Assam, India
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J. Forbes Watson and John William Kaye, eds., The People of India (London: Indian Museum, 1868-1875). Photography Collection, Miriam and Ira D. Wallach Division of Art, Prints and Photographs, Stephen A. Schwarzman Building, The New York Public Library.

Assam lies in the extreme northeast of India, between Bhutan and Bangladesh. Africans have been present in India for centuries. Even as they have intermarried with local populations, many can still be differentiated through their physical traits and cultural practices

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Muslim Snake Charmers, Allahabad
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J. Forbes Watson and John William Kaye, eds., The People of India (London: Indian Museum, 1868-1875). Photography Collection, Miriam and Ira D. Wallach Division of Art, Prints and Photographs, Stephen A. Schwarzman Building, The New York Public Library.

Africans who arrived on the coasts were retained locally or transferred inland to various regions, including as far away as Allahabad in the northeast. In 1811 the British colonial government enacted the Abolition Act, which made the slave trade illegal. Slavery was not officially abolished in India until 1838. Illegal forms of slavery continued thereafter

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Sheedi Women
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AP Photo/Shakil Adil

Much of the vocabulary used by the Afro-Sindhi is a modified Swahili. For instance, the word for shield in Swahili, ngao, is gao among the Afro-Sindhi; the word for moon (or one month) in Swahili, mwesi, is moesi in Afro-Sindhi. In Lyari, a neighborhood of Karachi, there is a Mombasa Street, the name coming from the Kenyan port city. These women are celebrating the Sufi saint Mangho Haji Syed Sakhi Sultan at Manghopir, a suburb of Karachi. Sheedis, like the Siddis of India, also revere the African saint Bava Ghor

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Young Pakistani Sheedi
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AP Photo/Shakil Adil

Pakistan has the largest number of people of African descent in South Asia. It has been estimated that at least a quarter of the total population living on the Makran coast are of African ancestry—that is, at least 250,000 men and women can claim East African descent on the southern coast of Pakistan and in the easternmost part of southern Iran. In Pakistan, African descendants are called Sheedi (Siddi.) Many are also called Makrani, whether or not they live in Makran

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Sheedi Men
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Photographer: © Masood Ahmed, Karachi, Pakistan

Many of the African captives brought into the Indian subcontinent entered through the ports of Baluchistan and Sindh in Pakistan. In 1851, the linguist Sir Richard Burton, who served in the British Army in Sindh, noted that up to 700 Bambasi, Habshi, and Zangibari—all Africans—were imported annually into neighboring Baluchistan

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Siddis, Gujarat
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Photographer: © Firoze Shakir, Poet Photographer, Mumbai, India

Click here to view video Song in Honor of Bava Gor.

From Africa to India: Sidi Music in the Indian Ocean Diaspora. © Amy Catlin-Jairazbhoy and Nazir Ali Jairazbhoy, 2003.

In Gujarat, the 10,000 Siddis are Muslim and speak Gujarati, but some speak a language that mixes Gujarati and Swahili. Siddi Muslims in India (and Sheedis in Pakistan) revere the 14th century African saint Bava Gor, and his sister Mai Misra

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Siddi Fakirs in Gujarat
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Photographer: © Firoze Shakir, Poet Photographer, Mumbai, India

Click here to see video of Fakirs in Gujarat.

Voices of the Sidis: The Tradition of the Fakirs. © Beheroze Shroff, 2005.

The fakirs often perform in the streets and at shrines during the celebrations held for Muslim Sufi saints

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Photographer: © Henry Drewal

Click here to view videos of a Siddi family in Mumbai.

Voices of the Sidis: Ancestral Links. © Beheroze Shroff, 2005.

Siddis—also called Habshi, Kaphri or African—number about 50,000 in India. It is estimated that 18,000 live in the state of Karnataka, 10,000 in Gujarat and 12,000 in Andhra Pradesh (mostly in Hyderabad). Many Muslim Siddis left after Indian independence in 1947 and settled in Pakistan

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Siddis, Karnataka
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Photographer: © Henry Drewal

Many East Africans—mostly from Mozambique—brought by the Portuguese to Goa on the western coast of India escaped from slavery and migrated to the south. They took refuge in the remote Western Ghats mountains of Northern Karnataka. Others fled to the Muslim areas where the men could enroll in the armies and navies and rise through the ranks. Siddi rulers like Malik Ambar welcomed them. The exodus was such that the Portuguese signed contracts with some rulers, who were to return the runaways or pay their value.
image 46 of 59

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Siddi Family, Karnataka
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Photographer: © Henry Drewal

Many Siddis do not know much about their origin, but an elder explained: “A long time ago a Hindu king brought my ancestors here from a place called Africa. The Hindu king wanted to have strong and hardworking men to work his property and women to work in his many houses. So he sent ships beyond the horizon and brought our ancestors. Then the Portuguese came and brought Siddis to Goa to work in their houses. Then the British came with more Siddis from Africa to work in their army and fight against the Indians. When they had a chance our forebears fled from Goa and Bombay and settled here and in other parts of Uttara Kannada.”—Charles Camara, “The Siddis of Uttara Kannada” in Amy Catlin-Jairazbhoy and Edward A. Alpers, eds., Sidis and Scholars

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Kaffir Women
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Photographer: © Leah Worthington

Click here to view a video of a Kaffir community in Sri Lanka. Kaffir Culture, © Kannan Arunasalam

http://vimeo.com/7234191

Although Kaffir, meaning “unbeliever” in Arabic, is a derogatory term in Africa, Afro-Sri Lankans use it to refer to themselves. This group of women are from the community of Sirambiyadiya in the Puttalam District in northwest Sri Lanka

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Tomb of Malik Ambar
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Photographer: © Henry Drewal

“A mile outside Raoza [now Khuldabad] proper, north-west, stands the tomb of Malik Ambar, the celebrated minister of Ahmednagar and the founder of the city of Aurangabad. It is built of plain stone, and is surmounted by a lofty dome, the interior of which is carved in various devices, and is remarkable for the echo which it possesses. The grave, which consists of a small stone-covered mound in the usual Mahomedan style, occupies a raised platform in the centre. It contains no inscription of any kind.”—Syed Hossain Bilgrami, ed., Historical and descriptive sketch of His Highness the Nizam’s Dominions (Bombay, 1884)

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Tomb of Sidi Surur Khan
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Photographer: © John K. Davies

Sidi Surur II was chosen as the nawab of Janjira in 1707. Prior to his appointment, he was in charge of another fort—west of the island—that had been overtaken by the Siddis. With the money raised for the construction of the fort, he built this tomb at Khokri, a mosque in Rajpuri and a mansion on Janjira for his daughter. Next to his tomb are the smaller tombs of Sidi Qasim Khan and his brother Sidi Khairiyat Khan; the latter was the commander of the Siddi army and the nawab of Janjira from the 1670s until his death in 1696

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mena7
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Sidi Said Mosque
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Photographer: © Alfie (Helmut Schütz)

The mosque was built by the Ethiopian Sidi Said, a royal slave, also known as Shaikh (honorific title) Said al-Habashi (the Ethiopian). Sidi Said retired a wealthy man to Ahmedabad, in the state of Gujarat. Extremely learned and devout, he built the mosque in 1570-1571, and close by he opened a soup kitchen for the poor. He is buried near the mosque, and his grave continues to be a site of worship for Muslims

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Nawab Sidi Mohammed Haider Khan, 1930
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Collection of Kenneth and Joyce Robbins.

After renouncing his rights to the throne of Janjira, Sidi Mohammad Abdul Karim Khan established the Sachin State in 1791 in Gujarat. It survived until 1948, when it was incorporated into Bombay (Mumbai) before becoming part of Gujarat. The Siddi dynasty was Muslim and ruled over a population 85 percent Hindu and 13 percent Muslim. Nawab Sidi Mohammed Haider Khan was enthroned as the seventh ruler of Sachin in 1930. A well-read intellectual, he retired to Mumbai where he died in 1970.

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The Palace of the Nawab of Janjira
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Photographer: © Khalil Sawant

The palace is built on a cliff overlooking the Arabian Sea. Its Turkish architect designed it so that it appears to be a different structure depending on the angle from which it is viewed. The palace itself is more than 20,000 square feet, and an extension covers more than 10,000 square feet. The palace, with its magnificent rooms, stained glass ceiling, marble staircases and unique decorations is still inhabited by the nawab family

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Boxer James Morka
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Photographs and Prints Division, Schomburg Center for Research in Black Culture, The New York Public Library.

In the 14th century, the ruler of Colombo employed 500 Ethiopian soldiers. During the Dutch and British periods Africans from Madagascar and the East African Coast were introduced into Sri Lanka. They assisted the Portuguese in seizing or controlling the strategic ports of the Indian Ocean, beginning with those in Sri Lanka. About 4,000 Africans built the fortress of Colombo in the late 17th century

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Kaffir Woman
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Photographer: © Leah Worthington Afro-Sri Lankans spoke Indo-Portuguese, a Creole born during the Portuguese time. They retained it during the Dutch and British periods and have switched to Sinhala and Tamil with independence and the generalization of formal education

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Sheedi Culture
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AP Photo/Fareed Khan

Every year Sheedis gather at the shrine of the Sufi saint Mangho Haji Syed Sakhi Sultan at Manghopir, a suburb of Karachi, for their most important religious festival. Yaqub Qambrani, a former president of the All Sindh Al Habash Jama’at, a Sheedi organization, stresses, “It was difficult for the community to hold on to its traditions and culture due to slavery and the wadera shahi (feudalism) that was en vogue. We weren’t the only ones that were oppressed. Countless people were oppressed. But because of our physical appearance we were the ones that stuck out. That’s why we were particularly picked on. It is largely the same today, but it is less obvious

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Indian Musicians, Early 1800s
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Picture Collection, Mid-Manhattan Library, The New York Public Library.

Adult men were the most in demand in India. They were barbers, musicians, field laborers, water carriers, guards, soldiers and sailors. By the 1820s preference shifted toward boys—who were more easily controlled than adults—and women for domestic work and as concubines and prostitutes. The slave trade to India was organized at different times by the Arabs, the Portuguese, the British and the Indians

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Nubian Lyre
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Photographs and Prints Division, Schomburg Center for Research in Black Culture, The New York Public Library.

Nubian musicians brought their traditional lyre to the countries they traveled to, voluntarily or forcibly. Pictured here is an enslaved Nubian playing the lyre in North Africa

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