The African Diaspora in India: Historical Legacies & Present Realities

Abstract

The African Diaspora in India has long been a subject of study for its rich historical roots and sheer numbers. This article examines its historical presence and evolution, discusses the related socio-economic factors and analyzes its contemporary significance, with a special focus on the Siddi Project.

Introduction

The ‘African Diaspora’, as a term, didn’t find mention in the Anglophone world until 1950s-60s, even though Africans have lived globally for centuries. Scholars in the US and UK helped popularize the study of African diasporas, connecting historical migration with ideas of Pan-Africanism and black internationalism.[1]

The story of the African diaspora in India is both old and overlooked. For centuries, Africans have crossed into the subcontinent through trade, migration, and empire, finding themselves in roles that ranged from sailors and soldiers to rulers and enslaved people. Their presence became woven into local histories in ways that shaped politics, culture, and society, even if these contributions are not always acknowledged today. Looking at this history is not only about the past; it also sheds light on questions of identity, belonging, and recognition that continue to matter for communities of African descent in South Asia.

Historical Background

Africans migrated to the Indian subcontinent both voluntarily, as traders, sailors, soldiers, bureaucrats, clerics, and bodyguards, and forcibly, as concubines, servants, and slaves, particularly after the expansion of Islam into India in the 10th century. Africans held prominent positions in the Indian political arena from the 14th to the 19th centuries across various regions. They also wielded power in eastern India, while the Siddis became the unchallenged masters of the Konkan coast from 1601 until 1870, when they formally submitted to the British. In the 16th century, African slaves were also brought to India by Europeans, who had established themselves at various coastal entrepots.

Historically, Malik Ambar stands out as the most prominent of the Habshis, the first Africans to migrate to India from the Abyssinian Empire of Aksum between the 4th and 8th centuries. Captured and enslaved by the Arabs, he was eventually sold in India. Malik Ambar’s exceptional military leadership, diplomatic acumen, and progressive land-reform policies allowed him to carve out a powerful and independent position in the Deccan.[2] He defeated the Mughal army, became the Wazir, and ruled the western Deccan from Aurangabad between 1600 and 1626.[3]

African-Founded Princely States in India

Some Africans established their own princely states, notably Janjira and Sachin, complete with coats of arms, armies, mints, and stamps. They fiercely defended their territories from powerful enemies until the 20th century, when, along with over 600 other princely states, they were integrated into the Indian State.

Janjira: The Island Stronghold

Janjira rose to prominence in the late 15th or early 16th century, located between Kolaba and Ratnagiri in western Maharashtra. In the 16th century, the Siddis were given control of the island fort of Janjira and remained the unchallenged masters of the Konkan coast for over two centuries. They maintained their independence until 1870, when they formally submitted to the British. Most Siddis in Janjira were relatives of the nawab and inherited state grants and allowances. The name “Janjira” derives from the Arabic word Jazira, meaning “island,” though the term now refers to the entire region, adding to historical confusion with nearby forts such as Danda-Rajpuri. By the 19th century, Siddi naval power had declined, and Janjira became a princely state under British paramountcy.[4]

Sachin: The Continental State (18th century)

Sachin, a second-class state in the Bombay Presidency, consisted of twenty-one scattered villages in the Surat region of Gujarat. The Nawabs of Sachin were Abyssinian by descent, arriving in India in the latter half of the 15th century. They established themselves after exchanging claims to Janjira with the Maratha Peshwa and were granted the title of ‘Nawab’ by Emperor Shah Alam II around 1797. The rulers retained authority over their territories under British oversight, maintaining a dynastic salute of nine guns.[5]

Socio-Economic Realities

While the Siddis have resided in India for several centuries, they remain socio-economically marginalized. Most of the Siddi community lives in Gujarat, Karnataka, and Maharashtra and engaged in regular daily wage work in agriculture or other industries. Whether as a result of slim land ownership, lack of education access, or limited health access, many in the community straddle marginalization and development.[6]

In addition to economic marginalization, discrimination also limits opportunities for Siddis. As Luke Duggleby explains in the ‘Siddi Project’, the Siddi community "aren't given the same opportunities as others and have to fight much harder for their basic rights to education, social support and opportunities in the work force”.[7] The contentiousness of recognition for the Siddi community adds another layer of difficulty for their realization of fundamental rights. Siddis in Gujarat can obtain resources as a Scheduled Tribe, but Siddis in Karnataka and beyond are non-Scheduled when applying for assistance from the government.[8]

Cultural traditions, such as Siddi music and dance, are a source of income, but still offer a connection to their heritage as Africans. The Siddis are involved in performance traditions, including at public festivals, weddings, and local events. This allows Siddis to maintain some visibility and earn money.[9]

The Siddis have maintained significant cultural traditions that are important to community identity and provide a small source of income, yet systemic barriers limit their flexibility into opportunities for social or economic mobility.

Contemporary Significance

The Siddis today remain a community whose presence is a reminder of the intersection of trade, migration, and empire in the Indian history. Though small in number, their story has contemporary relevance because it cuts across questions of identity, marginalisation, and cultural belonging. In states like Karnataka, Gujarat, and Maharashtra, the Siddis are concentrated in rural areas where economic opportunities are scarce. Agriculture and casual labour provide their main livelihood, but the absence of land ownership and limited access to education and healthcare have left many of them at the edges of development. [10]

At the same time, their everyday life cannot be reduced only to disadvantage. The Siddis maintain cultural practices that set them apart, including their music and dance forms such as goma, and oral traditions that preserve memories of an African past while also reflecting centuries of integration into local Indian settings.[11] These practices have helped the community maintain visibility even when formal recognition and resources have lagged behind.

Most recently, some projects, such as the Sidi Project, have moved their lived experiences into broader discourses, either through the documentation of their heritage, facilitating awareness about their unique identities, and/or developing spaces for community members to self-represent.[12] These matters, as they present the Siddis not merely as a "forgotten people" but participants in India's social and cultural present.

This is also a more general analytical point to be made. The Siddis' condition provides a window into the gap between India's constitutional promise of equal status and the lived experiences of minority communities. While the use of affirmative action/NGOs have provided some assistance, barriers originating in systemic inequality persist, among others, in education and employment.

Conclusion

The African diaspora in India embodies persistence, cultural continuity, and the contradictions of historical migration. From esteemed personalities and princely states to contemporary societies such as the Siddis, they have shaped political, social, and cultural environments throughout the subcontinent. Nevertheless, there exists blatant socio-economic marginalization and an ongoing struggle for recognition. Initiatives such as the Siddi Project involves documenting and illuminating their voices to raise awareness and incite inclusion. To understand the African diaspora is not just an exercise in historical scholarship but also a reminder of the continuous struggle against inequality and the importance of acknowledging the advanced, interwoven heritage that is India today.

References:

Picture Credit: https://thesidiproject.com/

[1]Paul Tiyambe Zeleza, ‘The Challenges of Studying the African Diasporas’ (2010) 12(2) African Sociological Review <https://doi.org/10.4314/asr.v12i2.49831> accessed 2 September 2025

[2]Ramdas Iyer, ‘African Diaspora in India – The Siddis’ (Travellerspoint Blog, 1 January 2021) <https://ramdasiyer.travellerspoint.com/177/> accessed 2 September 2025

[3]Manish Karmwar, ‘African Diaspora in India’ (2013) 3(1) International Journal of African Renaissance Studies <https://doi.org/10.1080/09739572.2010.10597342> accessed 2 September 2025

[4] Ibid

[5] Ibid

[6] Sumanth Reddy, ‘Siddi Life and Their Sense of Belonging in Karnataka, India’ (2016) Focus on Geography <https://doi.org/10.21690/foge/2016.64.> accessed 2 September 2025

[7] Sara H, ‘Exploring India’s African Diaspora with Luke Duggleby’s “Siddi Project”’ (Homegrown, 8 June 2021) <https://homegrown.co.in/homegrown-explore/exploring-the-african-diaspora-in-india-through-luke-duggleby-s-sidi-project> accessed 2 September 2025

[8] Ibid

[9] Ibid

[10]Reddy (n 6)

[11] Ibid

[12]The Sidi Project – South Asia’s African Diaspora (The Sidi Project, 2013) <https://thesidiproject.com/> accessed 2 September 2025

The author affirms that this article is an entirely original work, never before submitted for publication at any journal, blog or other publication avenue. Any unintentional resemblance to previously published material is purely coincidental. This article is intended solely for academic and scholarly discussion. The author takes personal responsibility for any potential infringement of intellectual property rights belonging to any individuals, organizations, governments, or institutions.

About the Author

Meemansha Tiwari, law student and aspiring legal professional, focused on international relations and security issues through rigorous research and practical engagement.