132:. The ritual prohibitions of caste, such as restrictions on eating and worshipping together, permeate life in south India but did not play a great role in the life of Sindhis. Nonetheless, a hierarchy existed and, according to Falzon, "still today, Bhaibands are seen by Amils as unpolished, having poor aesthetic tastes, and given to vulgar displays of wealth". While Bhaibands always saw Amils as subservient to rulers or government and doubt their own ability to be rich and successful.
69:. During that period, Hindus were a significant minority of the population although accurate figures continued to be unavailable until after 1947. Mark-Anthony Falzon notes that, "Due to the shifting criteria of categorisation and the complex politics of census in general, the decennial colonial censuses of pre-independence Sindh must be read with caution." Of these Hindus, most were broadly designated as members of the Lohana
128:. They were also known for their fierce attitude and very well respected in surrounding Muslim population. Falzon considers their trade-sourced wealth to be their "distinguishing characteristic" among the Hindus of Sindh. Although it was generally uncommon, there was intermarriage between Amils, Bhaibands and another Lohana jati, the
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Falzon notes that traders in small localities might be called bania or hatvania. It is unclear whether he is including the
Bhaibands in this nomenclature.
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subgroup of
Lohanas but who were the wealthiest as a result of their mobility and participation in trade. Although most of the Bhaibands around
374:
Markovits, Claude (October 1999). "Indian
Merchant Networks outside India in the Nineteenth and Twentieth Centuries: A Preliminary Survey".
353:
Falzon, Mark-Anthony (July 2003). "Bombay, Our
Cultural Heart': Rethinking the relation between homeland and diaspora".
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Among the Lohana jatis - a social grouping based on birth and kinship - are the
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Hindu jāti within the Sindhi caste of India and Pakistan
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53:History
28:ڀائيبند
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342:OCLC
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