The Siddi (pronounced [sɪdːiː]), also known as the Sheedi, Sidi, or Siddhi, are an ethnic minority group inhabiting Pakistan and India.

[15][16][17][18] The Siddi population derived primarily from Bantu peoples of Southeast Africa who were brought to the Indian subcontinent as slaves.

[24] Hamilton (1990) argues that Siddis in India, their histories, experiences, cultures, and expressions, are integral to the African Diaspora and thus, help better understand the dynamics of dispersed peoples.

[citation needed] More recent focused scholarship argues that although Siddis are numerically a minority, their historic presence in India for over five hundred years, as well as their self-perception, and how the broader Indian society relates to them, make them a distinct Bantu/Indian.

[26] The Siddi are recognized as a scheduled tribe in 3 states and 1 union territory: Goa, Gujarat, Maharashtra, Karnataka and Daman and Diu.

[27] In the 18th century, a Siddi community arrived with the Arab, and frequently served as cavalry guards to the Asif Jahi Nizam of Hyderabad's army.

The Asif Jahi rulers patronised them with rewards and the traditional Marfa music gained popularity and would be performed during official celebrations and ceremonies.

[28][29][30] Supposedly presented as slaves by the Portuguese to the local Prince, Nawab of Junagadh, the Siddis also live around Gir Forest National Park and Wildlife sanctuary.

[33] The term is believed to be derived from the Ngoma drumming and traditional dance forms of the Bantu people inhabiting Central, East and Southern Africa.

[34] The Goma also has a spiritual significance and, at the climax of the dance, some dancers are believed to be vehicles for the presence of Siddi saints of the past.

[37] In Karnataka, they are concentrated around Yellapur, Haliyal, Ankola, Joida, Mundgod and Sirsi taluks of Uttara Kannada and in Khanapur of Belgaum and Kalaghatagi of Dharwad district.

[3] Many Sheedis have largely assimilated into the larger Baloch identity,[41][42][40] and linguistically, they speak variations of Balochi, Sindhi (in Karachi), and have created a distinct dialect of Urdu named Makrani, with Urdu words mixed with Balochi and Sindhi expressions and common English terms, mainly picked up from English films and TV series.

[43] Although Sheedi remains a neutral term, many individuals are moving away from it, instead adopting the surname Qambrani, in reverence to Qambar, the freed slave of Ali,[7][44] while others prefer the name Bilali, referencing Bilal, a companion of Prophet Muhammad.

After the British defeated the Talpurs, slavery and the slave trade were ironically banned in Sindh, leading to the emancipation of the Sheedi community.

[46][47] Most Sheedis in Karachi are historically associated with the fishing business, traditionally working as fishermen, sailors and small boat operators.

During the British Raj, notable Sheedi descent leaders emerged through local self-government initiatives, including the mayor of Karachi Allah Bakhsh Gabol.

[48][49] The arrival of Africans on the Makran coast of Balochistan is tied to the same slave trade that brought Sindhi Sheedis from East Africa.

However, their journey was likely more intricate due to the historical recruitment of Baloch mercenaries by the rulers of Oman, along with African slaves as soldiers and laborers on date farms.

[40] In 1782, the ruler of the Khanate of Kalat, who controlled Makran, ceded Gwadar and surrounding territories to Oman, facilitating further interaction between the two groups.

As the 18th century progressed, the Sultan of Oman expanded his influence along the Iranian coast acquiring various ports, which allowed African slaves engaged in maritime activities to reach Gwadar and other regions that are now part of Pakistan.

[51] Qamar et al. (2002) analysed Makrani Sheedis in Pakistan and found that they instead predominantly carried Indian-associated or Near Eastern-linked haplogroups.

The remainder possessed Indian-specific subclades of the Eurasian haplogroups M and N, which points to recent admixture with autochthonous Indian groups.

The remaining autosomal DNA components in the studied Siddi were mainly associated with local South Asian populations.

Siddi women wear the garments predominant in their locale, which can be colorful saris accessorised with bindis in India or salwar kameez in Pakistan.

[63] It is rare for the Siddi to marry outside of their communities although in Pakistan a growing number of the Sheedi intermarry as a way to dilute their African lineage and reduce racial discrimination and prejudice.