FEATURES
Save Karoonjhar
In the Karoonjhar mountains—a region of ancient hills and rock formations amidst salt marshes and other ecosystems—local activists are fighting to protect the region from mining companies. For years, private corporations in Sindh have mined the mountains for granite, marble, and minerals. Despite court bans, illicit—and, as of a week ago, licit—mining continues.
Zuhaib Ahmed Pirzada
The lore of the Karoonjhar mountains contains many tales. During Partition, for instance, a farmer, Kasu Bha Sodho, chose to stay in Nangarparkar while his family moved to India. Then, his family dispatched the infamous dacoit Balvand to bring Kasu Bha to them. Confronting Balvand, Kasu Bha declared, “If you want to take me to India, then take Karoonjhar along.”
The Karoonjhar mountains rest on the northern edge of the Rann of Kutch, in Sindh's eastern Tharparkar district, and southwest of Nangarparkar. The rock formations in the area are at least 3.5 billion years old. The hills were present when prokaryotes appeared, the atmosphere oxygenated, and multicellular life evolved. They were there when the Cambrian explosion occurred, dinosaurs roamed, and Homo sapiens emerged.
But for decades, this range—which spans 19 kilometers, with granite rocks that extend approximately 305 meters below the surface—has been a battleground between the forces of extractionism and the region's indigenous communities. It also continues to be the source of political dust-ups involving provincial governments, national ruling parties, dissenting MNAs and MPAs, rural petitioners, and the residents of Nangarparkar—even after the Sindh High Court ruled to ban extraction. At the national level, it is something of a cudgel between the PPP and PML-N. In February, Bilawal Bhutto, in a public meeting in Chachro, accused the PML-N of scheming to establish a puppet government in Karachi to exploit the mountains. “They think if their government is formed, they will exploit granite and mineral resources of Karoonjhar,” he told the crowd.
But at the local level, all this seems irrelevant. Indigenous activists have long fought for the designation of the mountains as world heritage sites, and for compliance with court rulings against extraction. Precious little has prevented the Sindh Cabinet from allowing or even encouraging extraction in the past—aside from local activists and the public. A week ago, the Sindh Cabinet approved mining in part of the region. Today, a local activist appealed to fight back.
When I gazed upon these peaks in early February, my mind was far from the conflicts of cabinet halls. In truth, I couldn't help but reflect on the irony of the mountains' extraction by those whose existence is a mere blip in time.
The relationship people have with the mountains is evident in the words of the political activist Akash Hamirani, who said: “Oh beloved mountains! You are the land of our dreams, you are a deity, you are strength, no one can cut you.”
Encircled by the salt marshes and dunes of the Rann of Kutch, the Karoonjhar Mountains are a natural refuge and sanctuary for thousands of humans, millions of birds, insects, plants, trees, animals, herbs, and mushrooms–all nourished by the waters flowing from the mountains’ sacred heights. Karoonjhar is a psychedelic world full of colors, music—and silence.
Many religious and cultural sites are nestled in the mountains' folds. The mountains are also many peoples’ sole economic source, encompassing approximately 108 ancient temples dedicated to Hindu and Jain beliefs.
Since the 1980s, Karoonjhar has been exploited for its decorative stones. “The eyes of a capitalist see expensive and unique marble and minerals in stones, but the eyes of an indigenous person see their god in them…,” says Allah Rakhio Khoso, an indigenous elder and the leader of Karoonjhar Sujag Forum who has been fighting against their extraction for three decades.
Beginning in 1980, powerful companies like Millrock, Pak Rock, Kohinoor Marbles Industries, Haji Abdul Qudoos Rajer, and the Frontier Works Organization (FWO) were granted contracts and leases by the Sindh Government for mining the granite rock of the mountains with dynamite.
For decades, Allah Rakhio has organized protests and made many speeches whilst facing numerous challenges and death threats. “Karoonjhar is our life,” Rakhio says. “How can we let them snatch it?”
In 2011, the Supreme Court halted the mining of granite using dynamite blasting by Kohinoor Marbles on the heels of public protests. Mining continued, nonetheless, accelerating in 2018, led by the FWO. This prompted an advocate from Mithi, Tharparkar, to file a petition in the Sindh High Court, Hyderabad, in the public interest for the protection of the range and designation as a heritage site. The court ruled against the mining and extraction of the mountain range. Still, mining has persisted illegally.
Karoonjhar’s natural springs and stones are also a natural defense against the salinity of the salt marshes of Rann of Kutch. “If Karoonjhar is plundered, this entire region will wither into the salt desert of Rann of Kutch,” warns Akash Hamirani, a climate activist involved in the protests against mining.
One day, Imam Ali Jhanjhi penned a poem that swiftly spread across social media. Jhanjhi is a former government official, but his poems about the Karoonjhar mountains are the prime source of his popularity.
In his poem, بُک وطن کي ڀيلي ويندي, (Hunger Will Claim Our Lives), Jhanjhi reveals how the extraction of Karoonjhar will affect us:
They shattered Karoonjhar's bones,
They silenced all my moans.
When the great disaster arrives,
Hunger will claim our lives.
After Karoonjhar's demise,
Desolation will arise.
No more rivers from Naryasar will flow,
Villages will vanish, row by row.
Fetching water from a dry pitcher,
Eyes will thirst, a painful ache,
No drops left in the dams to take,
Wells will turn to salty lakes.
On May 29th, I found myself once more amidst the Karoonjhar mountains, visiting the Rama Pir Mander in Kasbu, Nangharparkar. It was there that I heard Khalil Kumbhar's poem, resonant with the voice of a faqeer.
With the words of the poem, he sang:
Only the trader will sell, be it sister or mother,
Don't cut and sell the mountain, for it is my brother.
Can someone tell these sellers, the motherland is not for sale,
I've tied a Rakhi to the mountain, for it is my brother.
Khalil wrote this poem while imagining the Kolhi women: shepherdesses who peel onions. To them, Karoonjhar is father, brother, honour, and a beloved.
“We crossed so many deserts to convey one message,” Khalil Kumbhar said, “but this one song made things easier for us. Not only did our message reach every home, but this song also connected every individual to us, and the people embraced their mountains.” He continued, “Karoonjhar is a Watan (Homeland) for the trees, birds, insects, humans, animals, and all living beings. For a businessman, Karoonjhar is wealth. For us, it is Watan.”
Even from the outside, such a perspective makes sense. After all, Karoonjhar contains many delicate ecosystems, supplies water for crops, drinking, and even fills the Rampur Dam (below). Extractionist logic would extend the aridity of the nearby deserts.
In 2021, Allah Rakhio, along with two advocates, Teerath Jhanjhi and Faqeer Munwar Sagar, filed another petition in the Hyderabad High Court, appealing for compliance with the Sindh High Court's prior decision and the designation of a heritage site. By 2023, no decision had been made. The extraction of granite and other precious elements from the mountains continued.
On July 20, 2023, newspaper advertisements invited bids for the auction of approximately 5,928 acres spread over 17 slots near Nagarparkar in the Karoonjhar Mountains. Public protests erupted. Soon, #SaveKaroonjhar was trending on social media sites across Pakistan.
Advocate Shankar Meghwar, who drafted the previous petitions, filed a third petition against the auction, declaring Karoonjhar a heritage site. The decision to auction was successfully reversed due to public pressure.
On August 22, Shankar Meghwar succeeded in getting all mining leases on Karoonjhar canceled and merged his petition with that of Allah Rakhio and others. With the leases canceled, the court issued orders to clear all mining sites, asking the district administration to report back within 24 hours. The sites were cleared.
“On the evening of August 30, I was targeted by these mafias you know well. They threatened me to withdraw the petition; they started with calls from unknown numbers, followed by personal meetings with life-threatening messages, and forcing me to change locations,” Shankar Meghwar told me.
In the months of February and March, the mountains were set on fire more than five times. Locals believed that it was not by chance but preplanned.
Imam Janjhi—in the same poem—addresses those who sell Karoonjhar:
Those who sold the soil for gain,
Exchanged their mother for wealth and fame,
Sold the pots of worshippers' pray,
On peacocks' cry, they gave away,
With no religion or faith to claim,
What shame can touch their name?
To auction off generations old and young,
A business crowd has come along.
The entire land on scales will lie,
Hunger will claim our lives.
From the depths of the waters to the heights of the hills, people chant, “Karoonjhar is not for sale.” These hills are their past, their present, and their future. If this masterpiece of nature, forever carved in their hearts and souls, is looted, they will continue to fight, resist, and protect. But the rest is a long night of terror and displacement.
On October 19, a 15-page judgment written by Justice Mohammad Shafi Siddiqui declared that the Karoonjhar Mountains cannot be excavated for any purpose other than the discovery of historical monuments, and even then, only in accordance with international guidelines. “The Mines and Minerals Department has no jurisdiction over it since it is a protected heritage site and not available for mining or excavation,” the court stated.
But just a week ago, the Sindh Cabinet approved the Karsar area—25 kilometers from Nangarparkar—for granite mining, pending approval from the Forest & Wildlife Department. The Cabinet committee argues that Karsar does not overlap with forest territory. Simultaneously, the Cabinet designated the Karoonjhar mountains as cultural and heritage sites, forests, and a wildlife sanctuary/Ramsar Site. The contradictory logic seems designed to enable future extraction while attempting to appease the public.
Shankar Meghwar argues, “Karoonjhar mountains have their own range, and wherever such stones are found within that jurisdiction, including areas like Karsar, they should be considered part of it and should not be separated based on distance.”
Just today, he challenged the government’s decision in the court of Mirpurkhas, calling for the Cabinet's decision to be ruled to be in contempt of court based on previous decisions.
On the other hand, the case of the Sindh provincial government's appeal to the Supreme Court to overturn a prior decision protecting the mountain range remains.
Meghwar, Allah Rakhio, and others continue to face death threats.∎
Poetry translated from Sindhi by Lutif Ali Halo.
The lore of the Karoonjhar mountains contains many tales. During Partition, for instance, a farmer, Kasu Bha Sodho, chose to stay in Nangarparkar while his family moved to India. Then, his family dispatched the infamous dacoit Balvand to bring Kasu Bha to them. Confronting Balvand, Kasu Bha declared, “If you want to take me to India, then take Karoonjhar along.”
The Karoonjhar mountains rest on the northern edge of the Rann of Kutch, in Sindh's eastern Tharparkar district, and southwest of Nangarparkar. The rock formations in the area are at least 3.5 billion years old. The hills were present when prokaryotes appeared, the atmosphere oxygenated, and multicellular life evolved. They were there when the Cambrian explosion occurred, dinosaurs roamed, and Homo sapiens emerged.
But for decades, this range—which spans 19 kilometers, with granite rocks that extend approximately 305 meters below the surface—has been a battleground between the forces of extractionism and the region's indigenous communities. It also continues to be the source of political dust-ups involving provincial governments, national ruling parties, dissenting MNAs and MPAs, rural petitioners, and the residents of Nangarparkar—even after the Sindh High Court ruled to ban extraction. At the national level, it is something of a cudgel between the PPP and PML-N. In February, Bilawal Bhutto, in a public meeting in Chachro, accused the PML-N of scheming to establish a puppet government in Karachi to exploit the mountains. “They think if their government is formed, they will exploit granite and mineral resources of Karoonjhar,” he told the crowd.
But at the local level, all this seems irrelevant. Indigenous activists have long fought for the designation of the mountains as world heritage sites, and for compliance with court rulings against extraction. Precious little has prevented the Sindh Cabinet from allowing or even encouraging extraction in the past—aside from local activists and the public. A week ago, the Sindh Cabinet approved mining in part of the region. Today, a local activist appealed to fight back.
When I gazed upon these peaks in early February, my mind was far from the conflicts of cabinet halls. In truth, I couldn't help but reflect on the irony of the mountains' extraction by those whose existence is a mere blip in time.
The relationship people have with the mountains is evident in the words of the political activist Akash Hamirani, who said: “Oh beloved mountains! You are the land of our dreams, you are a deity, you are strength, no one can cut you.”
Encircled by the salt marshes and dunes of the Rann of Kutch, the Karoonjhar Mountains are a natural refuge and sanctuary for thousands of humans, millions of birds, insects, plants, trees, animals, herbs, and mushrooms–all nourished by the waters flowing from the mountains’ sacred heights. Karoonjhar is a psychedelic world full of colors, music—and silence.
Many religious and cultural sites are nestled in the mountains' folds. The mountains are also many peoples’ sole economic source, encompassing approximately 108 ancient temples dedicated to Hindu and Jain beliefs.
Since the 1980s, Karoonjhar has been exploited for its decorative stones. “The eyes of a capitalist see expensive and unique marble and minerals in stones, but the eyes of an indigenous person see their god in them…,” says Allah Rakhio Khoso, an indigenous elder and the leader of Karoonjhar Sujag Forum who has been fighting against their extraction for three decades.
Beginning in 1980, powerful companies like Millrock, Pak Rock, Kohinoor Marbles Industries, Haji Abdul Qudoos Rajer, and the Frontier Works Organization (FWO) were granted contracts and leases by the Sindh Government for mining the granite rock of the mountains with dynamite.
For decades, Allah Rakhio has organized protests and made many speeches whilst facing numerous challenges and death threats. “Karoonjhar is our life,” Rakhio says. “How can we let them snatch it?”
In 2011, the Supreme Court halted the mining of granite using dynamite blasting by Kohinoor Marbles on the heels of public protests. Mining continued, nonetheless, accelerating in 2018, led by the FWO. This prompted an advocate from Mithi, Tharparkar, to file a petition in the Sindh High Court, Hyderabad, in the public interest for the protection of the range and designation as a heritage site. The court ruled against the mining and extraction of the mountain range. Still, mining has persisted illegally.
Karoonjhar’s natural springs and stones are also a natural defense against the salinity of the salt marshes of Rann of Kutch. “If Karoonjhar is plundered, this entire region will wither into the salt desert of Rann of Kutch,” warns Akash Hamirani, a climate activist involved in the protests against mining.
One day, Imam Ali Jhanjhi penned a poem that swiftly spread across social media. Jhanjhi is a former government official, but his poems about the Karoonjhar mountains are the prime source of his popularity.
In his poem, بُک وطن کي ڀيلي ويندي, (Hunger Will Claim Our Lives), Jhanjhi reveals how the extraction of Karoonjhar will affect us:
They shattered Karoonjhar's bones,
They silenced all my moans.
When the great disaster arrives,
Hunger will claim our lives.
After Karoonjhar's demise,
Desolation will arise.
No more rivers from Naryasar will flow,
Villages will vanish, row by row.
Fetching water from a dry pitcher,
Eyes will thirst, a painful ache,
No drops left in the dams to take,
Wells will turn to salty lakes.
On May 29th, I found myself once more amidst the Karoonjhar mountains, visiting the Rama Pir Mander in Kasbu, Nangharparkar. It was there that I heard Khalil Kumbhar's poem, resonant with the voice of a faqeer.
With the words of the poem, he sang:
Only the trader will sell, be it sister or mother,
Don't cut and sell the mountain, for it is my brother.
Can someone tell these sellers, the motherland is not for sale,
I've tied a Rakhi to the mountain, for it is my brother.
Khalil wrote this poem while imagining the Kolhi women: shepherdesses who peel onions. To them, Karoonjhar is father, brother, honour, and a beloved.
“We crossed so many deserts to convey one message,” Khalil Kumbhar said, “but this one song made things easier for us. Not only did our message reach every home, but this song also connected every individual to us, and the people embraced their mountains.” He continued, “Karoonjhar is a Watan (Homeland) for the trees, birds, insects, humans, animals, and all living beings. For a businessman, Karoonjhar is wealth. For us, it is Watan.”
Even from the outside, such a perspective makes sense. After all, Karoonjhar contains many delicate ecosystems, supplies water for crops, drinking, and even fills the Rampur Dam (below). Extractionist logic would extend the aridity of the nearby deserts.
In 2021, Allah Rakhio, along with two advocates, Teerath Jhanjhi and Faqeer Munwar Sagar, filed another petition in the Hyderabad High Court, appealing for compliance with the Sindh High Court's prior decision and the designation of a heritage site. By 2023, no decision had been made. The extraction of granite and other precious elements from the mountains continued.
On July 20, 2023, newspaper advertisements invited bids for the auction of approximately 5,928 acres spread over 17 slots near Nagarparkar in the Karoonjhar Mountains. Public protests erupted. Soon, #SaveKaroonjhar was trending on social media sites across Pakistan.
Advocate Shankar Meghwar, who drafted the previous petitions, filed a third petition against the auction, declaring Karoonjhar a heritage site. The decision to auction was successfully reversed due to public pressure.
On August 22, Shankar Meghwar succeeded in getting all mining leases on Karoonjhar canceled and merged his petition with that of Allah Rakhio and others. With the leases canceled, the court issued orders to clear all mining sites, asking the district administration to report back within 24 hours. The sites were cleared.
“On the evening of August 30, I was targeted by these mafias you know well. They threatened me to withdraw the petition; they started with calls from unknown numbers, followed by personal meetings with life-threatening messages, and forcing me to change locations,” Shankar Meghwar told me.
In the months of February and March, the mountains were set on fire more than five times. Locals believed that it was not by chance but preplanned.
Imam Janjhi—in the same poem—addresses those who sell Karoonjhar:
Those who sold the soil for gain,
Exchanged their mother for wealth and fame,
Sold the pots of worshippers' pray,
On peacocks' cry, they gave away,
With no religion or faith to claim,
What shame can touch their name?
To auction off generations old and young,
A business crowd has come along.
The entire land on scales will lie,
Hunger will claim our lives.
From the depths of the waters to the heights of the hills, people chant, “Karoonjhar is not for sale.” These hills are their past, their present, and their future. If this masterpiece of nature, forever carved in their hearts and souls, is looted, they will continue to fight, resist, and protect. But the rest is a long night of terror and displacement.
On October 19, a 15-page judgment written by Justice Mohammad Shafi Siddiqui declared that the Karoonjhar Mountains cannot be excavated for any purpose other than the discovery of historical monuments, and even then, only in accordance with international guidelines. “The Mines and Minerals Department has no jurisdiction over it since it is a protected heritage site and not available for mining or excavation,” the court stated.
But just a week ago, the Sindh Cabinet approved the Karsar area—25 kilometers from Nangarparkar—for granite mining, pending approval from the Forest & Wildlife Department. The Cabinet committee argues that Karsar does not overlap with forest territory. Simultaneously, the Cabinet designated the Karoonjhar mountains as cultural and heritage sites, forests, and a wildlife sanctuary/Ramsar Site. The contradictory logic seems designed to enable future extraction while attempting to appease the public.
Shankar Meghwar argues, “Karoonjhar mountains have their own range, and wherever such stones are found within that jurisdiction, including areas like Karsar, they should be considered part of it and should not be separated based on distance.”
Just today, he challenged the government’s decision in the court of Mirpurkhas, calling for the Cabinet's decision to be ruled to be in contempt of court based on previous decisions.
On the other hand, the case of the Sindh provincial government's appeal to the Supreme Court to overturn a prior decision protecting the mountain range remains.
Meghwar, Allah Rakhio, and others continue to face death threats.∎
Poetry translated from Sindhi by Lutif Ali Halo.
SUB-HEAD
ALSO IN THIS ISSUE:
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Shebani Rao
A Freelancer's Guide to Decision-Making
A site of extraction at the mountain range. All images courtesy of the author unless otherwise specified.
Photo-Essay
Sindh
Karoonjhar Mountains
Nangarparkar
Reportage
Pakistan
Environment
Environmental Disaster
Mining
Granite
Sindh Provincial Government
PPP
PML-N
Pakistan Party Politics
Rann of Kutch
Salt Marshes
Hills
Mountains
Mountain Range
Tharparkar
Allah Rakhio
Akash Hamirani
Hindu Communities
Jain Communities
Multi-Faith Sites
Indigeneity
Indigenous Activism
Groundwater
Delicate Ecosystems
Sindh High Court
Supreme Court
Heritage Site
Protected Site
Extractionism
Extraction
Ancient
Chachro
Sardharo
India-Pakistan Border
Borders
Translation
Sindhi
ZUHAIB AHMED PIRZADA is a freelance investigative journalist who focuses on climate justice, politics, indigenous knowledge systems, colonialism, and capitalism. His work has appeared in Vice and Fifty Two, among others.
19 Jul 2024
Photo-Essay
Sindh
19th
Jul
2024
LUTIF ALI HALO is a lecturer in English at Federal College Islamabad, an inquisitive blogger, an independent researcher-writer, and a translator. His work is interdisciplinary in nature and revolves around politics, art, philosophy, culture, language, history, the impacts of social media on society, and discourse studies. He is based in Islamabad.
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