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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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Freedom, Restraint And The Right To Offend: Are We In Denial?
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<blockquote data-quote="IJSingh" data-source="post: 97471" data-attributes="member: 403"><p><strong>Freedom, Restraint And The Right To Offend: Are we in denial?</strong></p><p></p><p>For several weeks now the Internet and the press in the UK have been abuzz with criticism and comment on Gurpreet Kaur Bhatti’s play Behzti (Dishonor). The play portrays sex, murder and abuse by a Sikh religious minister within the premises of a Sikh place of worship – a gurdwara. </p><p></p><p>Most Sikhs are upset and angry, but a few hotheads stormed the Birmingham Repertory Theater, clashing with Police and pelting the audience with eggs. The theater cancelled the play triggering off a controversy.</p><p></p><p>The Sikh protestors were furious because they see the play as making a mockery of their faith and demeaning their place of worship. Artistic groups, on the other hand, view the protests as unwelcome attempts to curtail freedom of expression by mob intimidation. The playwright, herself a Sikh, insists that the play is not meant to insult the Sikh religion but deals instead with universal themes of corruption and abuse of power by authority figures, issues from which the Sikhs are not immune. Some Sikhs are obviously not impressed by her claim because threats to her life have forced her into hiding.</p><p></p><p>Does the theme of the play really demean a gurdwara? True, we wish violence and abuse should never happen, whether inside gurdwaras or anywhere else. But it does happen, does it not? Gurdwara personnel are only too human (like the rest of us) and subject to the same failings. We recall the times when, as little children, particularly young girls were warned not to stray to lonely sites, even if led there by gurdwara functionaries. Witness the regular scuffles and fights (of varying degrees and involving a range of weapons) for control of gurdwaras that occur with predictable regularity; or the very public charges of child molestation occasionally brought against Sikh ministers. Are these events not demeaning?</p><p></p><p>As a matter of fact, some contemporary events involving Sikh leaders also provide some revealing lessons. Bibi Jagir Kaur, head of the SGPC stands accused of murder, and a Sikh minister in London of rape, though neither seems to have occurred in a gurdwara. The late lamented Harbhajan Singh Yogi was accused of rape by some of his followers, and is reputed to have reached a financial settlement with at least one.</p><p></p><p>The notion that a Sikh gurdwara could be the venue for sexual exploitation and violence, while heinous sand offensive, cannot be swept under the rug.</p><p></p><p>Certainly Sikhs are not alone in this: consider the painful process of long denial and reluctant acknowledgment of sexual molestation of children within the Roman Catholic Churches that occurred over the past many decades. Also bear in mind that many monasteries and convents were connected by underground passages dotted with cemeteries that hold the remains of infants born contrary to Church reaching.</p><p></p><p>When such events occur, they deserve to be publicly criticized and our anger channeled into corrective steps. If not squarely faced, such problems remain buried and unchallenged; this happens and problems fester because there an embarrassment associated with them.</p><p></p><p>The Sikhs come largely from India, with its attendant cultural baggage of shame and an exaggerated but misplaced sense of honor. In matters of any perceived indignity, insult or embarrassment, we prefer to kill or be killed rather than air out the dirty linen. That is why vendettas are still the way of life in parts of the Punjab. That is why young girls are still killed by their fathers if they step out of the proscribed circle of morality and behavior. That is why in parts of the world “honor” killing is not considered “dishonorable.”</p><p></p><p>It would be absurd to suggest that the inappropriate behavior of some who call themselves Sikh in any way demeans the Sikh religion. It does not and cannot. Sikh teaching and philosophy is timeless. The fault lies not in the doctrine but in how many of us choose to follow it.</p><p></p><p>Countless books have been written and even some movies made on sexual sins within the Catholic Church. Yes, believers have been mortified but not often moved to the point of threatening the authors or artists with bodily harm. Not so long ago, Salman Rushdie wrote a largely unreadable book that Islamists found unbearably insulting. So the author was threatened with death. Which of the two examples cited here should we follow? Which is likely to lead to a better appreciation of Sikhism? Which one is more in tune with Sikh values? The angry reaction by some Sikhs tells us that the playwright has touched a raw nerve. Doesn’t it also indicate that we are in denial and full of sanctimonious humbug? Our dismay is understandable but must we be so thin skinned?</p><p></p><p>Not having seen the play, we do not venture any opinion on its artistic merits, but certainly the hullabaloo that attracted considerable press, did no harm to its receipts. A commercial venture depends upon advertising for success. And protestors provided first-rate publicity, such that even a mediocre product would be assured of instant fame and success.</p><p></p><p>The cancellation of the play has rekindled an old debate, namely, what, if any, limits should govern free speech. Does free speech include the right to offend? It also raises the issue of what the right response should be to provocative expression by those who take offense? Is the taking of offense sufficient reason to incite violence? </p><p></p><p>Whatever occurs in life has the right to be fictionalized. Sometimes it hurts us so; of that there is no doubt. We recognize that the right to free expression, like the right to offend, is not absolute. For example, no one may yell “Fire” in a crowded theater; your right to wave a fist ends where my nose begins. Freedom is circumscribed and limited by an obligation to responsibility – the two remain inseparable.</p><p></p><p>As the Director of the national Theatre in the UK remarked, “the giving of offense, the causing of offense is part of our business. The artists’ right to free expression, however, is not just the freedom to offend. Is it free expression to depict a crucifix floating in urine as was done recently? Such offensive expressions cause outrage and damage authentic expression.</p><p></p><p>Coercion and censorship, though, is never the answer, especially through physical intimidation, which is what the Sikh protestors have effectively done with their tactics. In the process, they have only succeeded in giving the playwright lots of free publicity and themselves the behzti (dishonor) that did not seek.</p><p></p><p>The theater has historically served as an outlet to stage feelings that are otherwise too painful or dangerous and might provoke responses too powerful to handle. Artists hold a mirror to us and in so doing, they often enlarge, magnify, even fictionalize and commercialize sensitive issues. But without their efforts, history tells us, sensitive questions stay buried. Dirty linen, experience tells us, needs airing or the smell lingers forever.</p><p></p><p>Bhatti shouldn’t have to run for her life. Her courage should be respected even if we decry her judgment.</p><p></p><p></p><p>1 <a href="mailto:ijs1@nyu.edu">ijs1@nyu.edu</a></p><p>2 <a href="mailto:rtaneja@insight.rr.com">rtaneja@insight.rr.com</a></p><p></p><p>January 1, 2005</p></blockquote><p></p>
[QUOTE="IJSingh, post: 97471, member: 403"] [B]Freedom, Restraint And The Right To Offend: Are we in denial?[/B] For several weeks now the Internet and the press in the UK have been abuzz with criticism and comment on Gurpreet Kaur Bhatti’s play Behzti (Dishonor). The play portrays sex, murder and abuse by a Sikh religious minister within the premises of a Sikh place of worship – a gurdwara. Most Sikhs are upset and angry, but a few hotheads stormed the Birmingham Repertory Theater, clashing with Police and pelting the audience with eggs. The theater cancelled the play triggering off a controversy. The Sikh protestors were furious because they see the play as making a mockery of their faith and demeaning their place of worship. Artistic groups, on the other hand, view the protests as unwelcome attempts to curtail freedom of expression by mob intimidation. The playwright, herself a Sikh, insists that the play is not meant to insult the Sikh religion but deals instead with universal themes of corruption and abuse of power by authority figures, issues from which the Sikhs are not immune. Some Sikhs are obviously not impressed by her claim because threats to her life have forced her into hiding. Does the theme of the play really demean a gurdwara? True, we wish violence and abuse should never happen, whether inside gurdwaras or anywhere else. But it does happen, does it not? Gurdwara personnel are only too human (like the rest of us) and subject to the same failings. We recall the times when, as little children, particularly young girls were warned not to stray to lonely sites, even if led there by gurdwara functionaries. Witness the regular scuffles and fights (of varying degrees and involving a range of weapons) for control of gurdwaras that occur with predictable regularity; or the very public charges of child molestation occasionally brought against Sikh ministers. Are these events not demeaning? As a matter of fact, some contemporary events involving Sikh leaders also provide some revealing lessons. Bibi Jagir Kaur, head of the SGPC stands accused of murder, and a Sikh minister in London of rape, though neither seems to have occurred in a gurdwara. The late lamented Harbhajan Singh Yogi was accused of rape by some of his followers, and is reputed to have reached a financial settlement with at least one. The notion that a Sikh gurdwara could be the venue for sexual exploitation and violence, while heinous sand offensive, cannot be swept under the rug. Certainly Sikhs are not alone in this: consider the painful process of long denial and reluctant acknowledgment of sexual molestation of children within the Roman Catholic Churches that occurred over the past many decades. Also bear in mind that many monasteries and convents were connected by underground passages dotted with cemeteries that hold the remains of infants born contrary to Church reaching. When such events occur, they deserve to be publicly criticized and our anger channeled into corrective steps. If not squarely faced, such problems remain buried and unchallenged; this happens and problems fester because there an embarrassment associated with them. The Sikhs come largely from India, with its attendant cultural baggage of shame and an exaggerated but misplaced sense of honor. In matters of any perceived indignity, insult or embarrassment, we prefer to kill or be killed rather than air out the dirty linen. That is why vendettas are still the way of life in parts of the Punjab. That is why young girls are still killed by their fathers if they step out of the proscribed circle of morality and behavior. That is why in parts of the world “honor” killing is not considered “dishonorable.” It would be absurd to suggest that the inappropriate behavior of some who call themselves Sikh in any way demeans the Sikh religion. It does not and cannot. Sikh teaching and philosophy is timeless. The fault lies not in the doctrine but in how many of us choose to follow it. Countless books have been written and even some movies made on sexual sins within the Catholic Church. Yes, believers have been mortified but not often moved to the point of threatening the authors or artists with bodily harm. Not so long ago, Salman Rushdie wrote a largely unreadable book that Islamists found unbearably insulting. So the author was threatened with death. Which of the two examples cited here should we follow? Which is likely to lead to a better appreciation of Sikhism? Which one is more in tune with Sikh values? The angry reaction by some Sikhs tells us that the playwright has touched a raw nerve. Doesn’t it also indicate that we are in denial and full of sanctimonious humbug? Our dismay is understandable but must we be so thin skinned? Not having seen the play, we do not venture any opinion on its artistic merits, but certainly the hullabaloo that attracted considerable press, did no harm to its receipts. A commercial venture depends upon advertising for success. And protestors provided first-rate publicity, such that even a mediocre product would be assured of instant fame and success. The cancellation of the play has rekindled an old debate, namely, what, if any, limits should govern free speech. Does free speech include the right to offend? It also raises the issue of what the right response should be to provocative expression by those who take offense? Is the taking of offense sufficient reason to incite violence? Whatever occurs in life has the right to be fictionalized. Sometimes it hurts us so; of that there is no doubt. We recognize that the right to free expression, like the right to offend, is not absolute. For example, no one may yell “Fire” in a crowded theater; your right to wave a fist ends where my nose begins. Freedom is circumscribed and limited by an obligation to responsibility – the two remain inseparable. As the Director of the national Theatre in the UK remarked, “the giving of offense, the causing of offense is part of our business. The artists’ right to free expression, however, is not just the freedom to offend. Is it free expression to depict a crucifix floating in urine as was done recently? Such offensive expressions cause outrage and damage authentic expression. Coercion and censorship, though, is never the answer, especially through physical intimidation, which is what the Sikh protestors have effectively done with their tactics. In the process, they have only succeeded in giving the playwright lots of free publicity and themselves the behzti (dishonor) that did not seek. The theater has historically served as an outlet to stage feelings that are otherwise too painful or dangerous and might provoke responses too powerful to handle. Artists hold a mirror to us and in so doing, they often enlarge, magnify, even fictionalize and commercialize sensitive issues. But without their efforts, history tells us, sensitive questions stay buried. Dirty linen, experience tells us, needs airing or the smell lingers forever. Bhatti shouldn’t have to run for her life. Her courage should be respected even if we decry her judgment. 1 [email]ijs1@nyu.edu[/email] 2 [email]rtaneja@insight.rr.com[/email] January 1, 2005 [/QUOTE]
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