A life History of Allan Fakeer is a dissertation on a
legend from Sindh. It covers many aspects of the legend’s life. This book is a scholarly
work based on five chapters. The introductory chapter briefly explains
different approaches used by anthropologists to study life history. This is
done to give a better understanding of the research study.
The second chapter includes the introductions of locale,
where the study has been conducted. Titled ‘Life History of Allan Fakeer’, the
third chapter gives a detailed account of Allan Fakeer’s life. In the fourth
chapter Fakeer’s singing, his style and performance are discussed. The final
concluding chapter is regarding Allan Fakeer’s life. His life is analyzed
keeping in view a theoretical framework.
Allan Fakeer belongs to the Manganhar community. Some say
Manganhar tribe was actually Samma people and because of their profession
Mangan (to beg) their caste became Manganhar. Allan’s father was Zawar Daim Ali
Fakeer, a well-known drummer. As Allan Fakeer grew old he participated in many
ceremonies of his village. He did this with his father playing drums together.
He also learned Jhumar (dance) and Sehra (wedding songs) from his father. Allan
Fakeer’s mother’s death was the main turning point in Allan Fakeer’s life.
Allan’s step mother was rude to him and his father did not pay enough attention
to him.
Allan’s step mother was rude to him and his father did not
pay enough attention to him.
Allan started wandering all day. He befriended a
person named Daud Fakeer outside Manjhand village. Daud Fakeer was a
hermaphrodite who served Allan Fakeer with opium and he became habitual of it. In
his village Allan Fakeer was dishonored due to his association with Daud
Fakeer. Allan left his village and started begging in trains and buses. In 1976
Allan married his cousin.
For food he
preferred eating fish and pulses fried in black chilies. Allan’s dress and
style was very unique. Parts of his clothing are briefly explained. The famous
Sindhi poet Shaikh Ayaz appointed Allan Fakeer as a staff Artist in Sindhology.
His basic pay was 470 rupees per month. He was not regular in his job due to
private performances. Once Allan Fakeer’s beard and mustache were shaved as he
had attended a function arranged by Muthada Qoumi Movement (M.Q.M), on the
insistence of his close friend. This had a impact on Allan Fakeer.
Allan Fakeer was addicted to charas and hash. He was also fond
of drinking. Moreover, he was also suffering from hypertension and diabetes. He
died on 4th July 2000 in Karachi. His dead body was later shifted to
Jamshoro. Allan was a comedian, singer, performer and musician. He received
numerous awards, both national and international. Allan Fakeer had memorized
all poems of Shah-Jo-Risalo; sang folk, Sufi, ceremonial and patriotic poetry. In
addition to that Allan Fakeer was a regular singer at the shrines of Shah Abdul
Latif Bhitai, Sachal Sarmast and Qalandar Lal Shahbaz.
In the concluding chapter of the book the writer argues
that the death of Allan Fakeer’s mother was a major turning point in the life
history of Allan Fakeer. The author stresses that: “Allan Fakeer;s ascribed status was that of a Manganhar. He performed
many roles by his self-choices to earn his living. He was looking for a new
role and a new identity. Ultimately, his choice of singing Shah-Jo-Raag in his
own created style helped him becoming a folk singer. He adopted a cultural role
that gave him an enduring identity.”
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