In Pakistan’s Thar desert, one snake charmer struggles to keep a dying art alive 

Snake charmer Mor Jogi charms a cobra with his murli, a wind instrument, while sitting next to his father Misri Jogi in Umerkot in the Thar desert region of Pakistan, on February 28, 2021. (AN photo by Zulfiqar Kunbhar)
Short Url
Updated 04 March 2021
Follow

In Pakistan’s Thar desert, one snake charmer struggles to keep a dying art alive 

  • Misri Jogi is the last in his generation who can also make the murli, or special flute used for snake charming
  • Snake charmers in Sindh province vanishing due to lack of government support, as younger generations turn to professions with more reliable incomes

UMERKOT, Sindh: For generations now, members of the ancient Jogi community in Pakistan’s vast Thar Desert have thrived on catching venomous snakes and making them dance to their music.
Today, the nomadic snake charmers of Pakistan’s southern Sindh province are vanishing due to a lack of government patronage and as younger generations attend school and opt for professions with more reliable incomes.

But Misri Jogi, a famous chieftain of the community, says he is resolved to keep the dying art of snake charming alive.
A teacher and leader of the profession, Misri has received various awards for his skills, including the ‘Award of Excellence’ from the president of Pakistan. He is also the last snake charmer in Sindh who can make the murli, or special flute used for snake charming.




Chief of the snake charmers' community, Misri Jogi showcases the “Tamgha-e-Imtiaz” medal, conferred to him in 2013, in Umerkot, in the Thar desert region of Pakistan, on February 28, 2021. (AN photo by Zulfiqar Kunbhar)

“In the past, one out of every household could make the murli in my generation,” Misri said in an interview at the Misri Jogi colony in Sindh’s Umerkot district. “Today there is hardly any need for a murli-maker as snake charming as an art has collapsed. I am the only murli-maker left in the Thar region.”
The colony is home to an estimated 5,000 households of Jogis, Misri said, saying there were around 100,000 snake charmers in Sindh, and 30,000 just in Umerkot.
“I am trying to pass on my generation’s art to the world as well as my future generations knowing they will not use it,” Misri lamented as he sat on the ground making a murli out of a dry hollowed gourd and two bamboo attachments. A crowd encircled him, watching intently. “But at least they will remember it,” he added, touching a hand to his high, gracefully folded orange turban.




Chief of the snake charmers' community, Misri Jogi, charms a cobra with his murli, a wind instrument, in Umerkot in the Thar desert region of Pakistan, on February 28, 2021. (AN photo by Zulfiqar Kunbhar)

Misri’s Girnari tribe is one of the many groups that has historically practiced snake charming in the Thar desert. The tribes, including Misri’s own, are followers of the late saint Goga Pir. According to their beliefs, the Jogis make a sacred pact with a snake in the name of their saint, promising to release it into the wild anywhere between a period of two months to a year. The snake charmers promise the snake milk and water and in return it promises not to hurt them and guards them against evil. Many charmers will even let the cobras sleep in their beds during winter nights.
But even finding snakes was becoming a challenge now, Misri said, due to increased loss of habitats as agriculture grew and became more mechanized. And it did not help that many people increasingly now linked the art with “beggary.”
“Snake charming has been our sole bread and butter,” he said. “Since there is no government support, artists were helpless and were forced to beg in return for showcasing the art.”
He said if the government wished to preserve the art, it must set up a vocational training center in the Thar Desert. Otherwise more and more within the younger generation would abandon the profession, especially as opportunities for formal schooling opened up, Misri said.
Unlike his father, 22-year-old Prem Jogi said he did not learn snake charming but apprenticed instead at a mechanic’s shop. Today, he owns a motorbike repair shop in Umerkot town.




Prem Jogi poses for a picture as he repairs a motorbike in his shop in Umerkot in the Thar desert region of Pakistan, on February 28, 2021. (AN photo by Zulfiqar Kunbhar)

“Begging that comes because of snake charming is an insult; you cannot bear it for long,” Prem told Arab News. “The new generation is getting away from snake charming in order to preserve their self respect.”


Separated twice: An Afghan man’s life in Pakistan and the fear of losing home again

Updated 4 sec ago
Follow

Separated twice: An Afghan man’s life in Pakistan and the fear of losing home again

  • Lost as a child in Peshawar, Mohammad Rahim Khan built a life in Pakistan but remains undocumented
  • Deportation drive of ‘illegal’ foreigners exposes legal gaps around adoption, marriage, refugee status

ISLAMABAD: Mohammad Rahim Khan was five years old when he last saw his mother.

It was at the Hajji Camp bus stop in Pakistan’s northwestern city of Peshawar, more than four decades ago. His mother, an Afghan refugee fleeing war, had brought him across the Tari Mangal border in Kurram district and into Pakistan. While waiting at the crowded terminal, Khan wandered to a nearby toy shop. When he returned, she was gone.

He searched for her for two days. She never came back.

A local shopkeeper, Ali Muhammad, took pity on the child and brought him home, promising to help find his family. The temporary shelter became permanent. Khan grew up in Pakistan, adopted informally into the household, and never returned to Afghanistan.

Now 45, he lives on the outskirts of Islamabad in a modest two-room house, working as a daily wage laborer. But a nationwide deportation drive launched by Pakistan in 2023 has placed his entire life under threat.

Since November 2023, authorities have deported nearly 2 million Afghan nationals, targeting those without legal documentation. Khan, who has remained undocumented throughout his adult life, fears he may soon be among them.

“I spoke to my lawyer that I am very worried,” Khan told Arab News. “I love Pakistan.”

A FAMILY WITHOUT PAPERS

Ali Muhammad later married Khan to his daughter, Gul Mina. Together, they have six children, four daughters and two sons. Yet despite decades in Pakistan, Khan’s Afghan nationality continues to shadow the family.

Khan never held an Afghan refugee card, Afghan Citizen Card (ACC), Proof of Registration (POR), or any other formal documentation. His family assumed for decades that his informal adoption, marriage to a Pakistani citizen, and long residence would provide sufficient legal standing. They only sought legal advice when the deportation drive began threatening separation.

Without a Pakistani national identity card, his children cannot obtain Form-B, the birth registration document required for school enrolment.

“They [children] are told to get a Form-B,” Gul Mina told Arab News. “Otherwise, they will not go to school.”

Three of their daughters were forced to leave school after eighth grade.

Healthcare has also been affected. When Khan’s 13-year-old son, Ehsanullah, fractured his arm, a public hospital refused to issue a registration card without identity documents.

“Then I went to a [private clinic] in Chak Shahzad and got my treatment there,” Khan said.

The family has petitioned the Islamabad High Court to block his deportation. Lawyers say the case highlights how thousands of long-term residents fall through legal cracks created by Pakistan’s citizenship, refugee and documentation framework.

LEGAL GREY ZONE

Pakistan does not legally recognize Western-style adoption. Instead, it uses a guardianship system under the 1890 Guardians and Wards Act, aligning with Islamic principles that preserve lineage, so adopted children don’t inherit or change their family name but receive care, education and welfare through court-appointed guardianship.

“Because we don’t have a legal pathway for adoption per se, the adopted child does not get citizenship of the adopting parents automatically,” said Advocate Umer Ijaz Gillani, a legal expert on citizenship.

Years earlier, Khan’s father-in-law had offered to register him as his biological son to obtain identity documents, but Khan refused, calling the move fraudulent. Because Khan later married his father-in-law’s daughter, both he and his wife cannot legally list the same person as their father on official records, leaving them without a lawful workaround.

Marriage offers no certainty either. Pakistan’s Citizenship Act of 1951 grants citizenship to foreign women married to Pakistani men, but is silent on foreign husbands married to Pakistani women.

While higher courts have, at times, ruled in favor of such men, implementation has been inconsistent. In October 2025, the Supreme Court struck down a high court order that had directed authorities to grant citizenship to an Afghan man married to a Pakistani woman.

Even the Pakistan Origin Card (POC), a long-term residency document, remains difficult to secure.

“We have experienced that in the case of especially Afghan men who marry Pakistani women, the government authorities are often reluctant to recognize this right,” Gillani said.

According to submissions made by government officials in court, authorities have received at least 117 applications for nationality from Afghan men married to Pakistani women following directives issued by the Peshawar High Court, reflecting a broader pattern rather than isolated cases.

‘NO RELAXATION’

Officials say the deportation policy allows no exceptions.

“No relaxation has been granted by the government, including for those who’ve married to Pakistani citizens,” said Asmatullah Shah, the chief commissionerate for Afghan refugees.

“If they want to live here, they should go back and apply for a visa and then they can come here with valid documentation.”

Legal experts note that deportation would send Khan to Afghanistan despite having no known relatives there, and that returning legally would require obtaining an Afghan passport and a Pakistani visa, costs far beyond the means of a daily wage laborer.

For Khan’s mother-in-law, Husn Pari, who raised him for decades as her own son, the prospect is devastating.

“When I am not able to meet [Khan] for one day, my day does not pass,” she said. “His own mother, how much pain must she be in?”

For Khan, the fear of deportation echoes the trauma of his childhood.

“Before I was separated from my first mother,” he said. “The second time I will be separated from my second mother. This is very difficult for me.”