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Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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Sikh Sikhi Sikhism
What Law Would Govern A Hypothetical Sikh State?
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<blockquote data-quote="spnadmin" data-source="post: 141420" data-attributes="member: 35"><p>Ishna ji</p><p></p><p>Please forgive me! I am interrupting your flow of thought to interject a few contrary ideas and observations.</p><p></p><p>What are these rights that Muslim women now enjoy that did not exist before Islam? In the earliest days of Islam, and this is a matter of recorded history, women did have considerable equality, and they served as advocates, doctors, etc. Their freedoms were significantly less curtailed than they are today, and the reasons are cultural. As Islam spread the oppression of women increased ---- because Islam integrated cultural beliefs and practices as it spread in order to assimilate more easily.</p><p></p><p>As a side note: The Roman Church did exactly the same thing, which is why movable religious feasts in Christianity coincide with pagan observances. And why some of the Christian saints have counterparts in the folkloric record of pre-Christian times. In the same way, springs sacred to local pre-Christian traditions became holy bodies of water much later on. </p><p></p><p>One example of this point from Islam is the "veil," which was imported from conquered and Christian Greece to Turkey. The practice of taking the veil spread under the political domination of Islam and the Mughals. The more horrific example from Islam is the practice of clitoridectomy or female circumcision, where the clitoris and most of the vulva is removed in girls as soon as they reach menstruation, to "protect" their reputation for chastity. After they are mutilated they are then sown up, and then opened up the night of their marriage, only to be sown up again once pregnant. Beyond the danger of infection, the dangers that result during pregnancy are huge. The entire Muslim world does not practice female circumcision. It is however prevalent in Egypt, and in sub-Saharan Africa, where 85 percent of girls are estimated to undergo clitoral removal, in Oman, and in parts of Indonesia and Asian Pacific. The practice pre-dates Islam, and is the result of cultural assimilation.</p><p></p><p>My point is that religion absorbs cultural realities over long periods of time. </p><p></p><p>So it is really difficult for me to understand how Sikhs would be the group that would or even should "put culture aside," if that is even possible, since culture<strong>s</strong> are wound tightly into the experience of religion. There is good to be gained too from cultural experience. As Sikhs in the diaspora may find in more democratic societies a match with the democratic traditions of Sikhism itself. Sikhs may want to ensure that a Sikh homeland reflects that.</p><p></p><p>My final consideration comes from an article I read just yesterday about conversion experiences in Christianity. What is frequently seen as a kind of "truth strike," where someone is instantly reformed, may actually be the result of a novel religious philosophy finding its match, as it maps onto emotional needs that can sometimes be quite neurotic. Real conversion takes hold later when the salve of religious discovery results in behavioral changes. That is the part that takes time and can be either sublime or scary. Again forgive me.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 141420, member: 35"] Ishna ji Please forgive me! I am interrupting your flow of thought to interject a few contrary ideas and observations. What are these rights that Muslim women now enjoy that did not exist before Islam? In the earliest days of Islam, and this is a matter of recorded history, women did have considerable equality, and they served as advocates, doctors, etc. Their freedoms were significantly less curtailed than they are today, and the reasons are cultural. As Islam spread the oppression of women increased ---- because Islam integrated cultural beliefs and practices as it spread in order to assimilate more easily. As a side note: The Roman Church did exactly the same thing, which is why movable religious feasts in Christianity coincide with pagan observances. And why some of the Christian saints have counterparts in the folkloric record of pre-Christian times. In the same way, springs sacred to local pre-Christian traditions became holy bodies of water much later on. One example of this point from Islam is the "veil," which was imported from conquered and Christian Greece to Turkey. The practice of taking the veil spread under the political domination of Islam and the Mughals. The more horrific example from Islam is the practice of clitoridectomy or female circumcision, where the clitoris and most of the vulva is removed in girls as soon as they reach menstruation, to "protect" their reputation for chastity. After they are mutilated they are then sown up, and then opened up the night of their marriage, only to be sown up again once pregnant. Beyond the danger of infection, the dangers that result during pregnancy are huge. The entire Muslim world does not practice female circumcision. It is however prevalent in Egypt, and in sub-Saharan Africa, where 85 percent of girls are estimated to undergo clitoral removal, in Oman, and in parts of Indonesia and Asian Pacific. The practice pre-dates Islam, and is the result of cultural assimilation. My point is that religion absorbs cultural realities over long periods of time. So it is really difficult for me to understand how Sikhs would be the group that would or even should "put culture aside," if that is even possible, since culture[B]s[/B] are wound tightly into the experience of religion. There is good to be gained too from cultural experience. As Sikhs in the diaspora may find in more democratic societies a match with the democratic traditions of Sikhism itself. Sikhs may want to ensure that a Sikh homeland reflects that. My final consideration comes from an article I read just yesterday about conversion experiences in Christianity. What is frequently seen as a kind of "truth strike," where someone is instantly reformed, may actually be the result of a novel religious philosophy finding its match, as it maps onto emotional needs that can sometimes be quite neurotic. Real conversion takes hold later when the salve of religious discovery results in behavioral changes. That is the part that takes time and can be either sublime or scary. Again forgive me. [/QUOTE]
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What Law Would Govern A Hypothetical Sikh State?
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