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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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Making The Change With Hope & Faith - Sikh Advocate Prabhjot Singh, Md
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<blockquote data-quote="Admin" data-source="post: 200708" data-attributes="member: 1"><p>In August 2012, Prabhjot Singh, MD ’11, co-wrote an opinion piece in the New York Times in which he argued that the FBI should keep separate statistics on hate crimes against Sikhs. After months of work by activists and the convening of congressional hearings, the agency complied. “Ultimately the FBI did change its hate crime tracking system,” says Singh, a human rights advocate active in the Sikh community. “And just a few months later I was attacked, so I was one of the first people to enter that system. It became personal very fast.”</p><p></p><p>[ATTACH=full]19500[/ATTACH]</p><p></p><p>It happened one evening when Singh and his brother were taking a post-dinner walk near Central Park in Harlem, where Singh—an internal medicine resident at Mount Sinai and an assistant professor of international and public affairs at Columbia—lives with his wife and toddler son. A group of young men chased them down and surrounded them, assaulting them amid cries of “Osama!” and “Terrorist!” Singh was left with a fractured jaw—and an even greater resolve to combat the sort of hatred, intolerance, and misunderstanding of which he’d become a victim.</p><p></p><p>Sikhism is the world’s fifth largest religion, with some 24 million followers worldwide. About half a million live in the U.S.—and since the September 11 terrorist attacks, they’ve been the target of crimes spurred not only by ethnic hatred but by garden-variety ignorance. Sikhism is an independent monotheistic religion founded in</p><p>fifteenth-century India—but the turbans and untrimmed beards they wear as articles of their faith have put them in the cross-hairs of people who not only equate Islam with terrorism, but see anyone who looks like them as the enemy. Just four days after 9/11, a Sikh gas station owner was murdered in Arizona by a man who went hunting for Arabs in the name of vengeance. In the wake of that incident and others, Singh began working with civil rights organizations that promote understanding and aid victims of discrimination.</p><p></p><p>“Even today,” Singh says, “we still are chased by the ghosts of misinformation in ways that range from benign to quite hurtful, physically and verbally.”</p><p></p><p></p><p>The worst attack of its kind happened long after 9/11, when a white supremacist murdered six worshipers at a Sikh temple in Wisconsin in 2012. Singh points out that Sikhs also face institutional discrimination: due to their turbans and facial hair, they’re not accepted in either the NYPD or the U.S. military (though, he notes, a few Sikh soldiers have gotten exemptions and served with distinction). And for Singh, like many male Sikhs, air travel remains an ordeal.</p><p></p><p>“It’s something that I struggle with, although I can’t do anything about it in particular,” he says. “I’m occasionally treated quite rudely just on the basis of what I look like. My turban is patted down like I’m a terrorist; it’s wanded for bombs every time I go through. If there’s a false positive—which there occasionally is in all systems</p><p></p><p>I’m questioned extensively. At the end of the day, you’re faced with the fact that you look like somebody suspicious. And if your government tells you that, it’s not surprising that some days, in a violent way, your neighbors tell you that.”</p><p></p><p>Singh was born in Nairobi to parents that had immigrated to Kenya from India; the family moved to the U.S. (for his father’s postdoc in entomology) when he was ten. He studied biology and history at the University of Rochester before entering the Tri-Institutional MD-PhD Program; in addition to his Weill Cornell degree, he holds a doctorate in neuroscience from Rockefeller. It was during grad school that Singh became more observant and was formally initiated into the Sikh faith; the religion is non-proselytizing, has no priestly class, and requires adherents to choose initiation as adults. “Its core tenets are to remember the universal, that we’re part of a greater force that connects us all; to be proactive in your community; and to always give to others,” Singh says.</p><p></p><p>“It believes that there are many paths to achieving oneness with the universe and emphasizes love, compassion, and justice.” The religion’s principles, he notes, dovetail with those of medicine. “Sikhism emphasizes working in one’s community for the betterment of all, regardless of background—and in concrete, practical ways, being a doctor can be a wonderful way to do this,” he says. “At the same time, my faith guides me to reframe the doctor-patient relationship from a hierarchal one to that of achieving a shared goal of bettering health in ways that lead to a more caring society.” Singh’s activism has been both global and local. Through Columbia’s Earth Institute, he’s director of systems design and chairman of the One Million Community Health Worker Campaign, which is hosted by the African Union.</p><p></p><p>He’s an advisor to City Health Works, a nonprofit (founded by his wife, a Columbia-educated MBA) that aids Harlem residents coping with chronic disease. In 2012, the Robert Wood Johnson Foundation named him one of ten Young Leaders, people under forty who’ve made exceptional contributions to improving the nation’s health. “For the most part, in a professional setting, my beard and my turban have been an asset,” Singh muses. “People remember me. I have the opportunity to make the first move and set the precedent for what type of person I am. I’m basically asked, ‘What’s your deal? Why do you wear that?,’ which I welcome. I think all the questions are opportunities.”</p><p></p><p>— Beth Saulnier</p><p><a href="http://weill.cornell.edu/news/publications/pdf/medicine/WCM_vol13_no4.pdf" target="_blank">http://weill.cornell.edu/news/publications/pdf/medicine/WCM_vol13_no4.pdf</a></p></blockquote><p></p>
[QUOTE="Admin, post: 200708, member: 1"] In August 2012, Prabhjot Singh, MD ’11, co-wrote an opinion piece in the New York Times in which he argued that the FBI should keep separate statistics on hate crimes against Sikhs. After months of work by activists and the convening of congressional hearings, the agency complied. “Ultimately the FBI did change its hate crime tracking system,” says Singh, a human rights advocate active in the Sikh community. “And just a few months later I was attacked, so I was one of the first people to enter that system. It became personal very fast.” [ATTACH=full]19500[/ATTACH] It happened one evening when Singh and his brother were taking a post-dinner walk near Central Park in Harlem, where Singh—an internal medicine resident at Mount Sinai and an assistant professor of international and public affairs at Columbia—lives with his wife and toddler son. A group of young men chased them down and surrounded them, assaulting them amid cries of “Osama!” and “Terrorist!” Singh was left with a fractured jaw—and an even greater resolve to combat the sort of hatred, intolerance, and misunderstanding of which he’d become a victim. Sikhism is the world’s fifth largest religion, with some 24 million followers worldwide. About half a million live in the U.S.—and since the September 11 terrorist attacks, they’ve been the target of crimes spurred not only by ethnic hatred but by garden-variety ignorance. Sikhism is an independent monotheistic religion founded in fifteenth-century India—but the turbans and untrimmed beards they wear as articles of their faith have put them in the cross-hairs of people who not only equate Islam with terrorism, but see anyone who looks like them as the enemy. Just four days after 9/11, a Sikh gas station owner was murdered in Arizona by a man who went hunting for Arabs in the name of vengeance. In the wake of that incident and others, Singh began working with civil rights organizations that promote understanding and aid victims of discrimination. “Even today,” Singh says, “we still are chased by the ghosts of misinformation in ways that range from benign to quite hurtful, physically and verbally.” The worst attack of its kind happened long after 9/11, when a white supremacist murdered six worshipers at a Sikh temple in Wisconsin in 2012. Singh points out that Sikhs also face institutional discrimination: due to their turbans and facial hair, they’re not accepted in either the NYPD or the U.S. military (though, he notes, a few Sikh soldiers have gotten exemptions and served with distinction). And for Singh, like many male Sikhs, air travel remains an ordeal. “It’s something that I struggle with, although I can’t do anything about it in particular,” he says. “I’m occasionally treated quite rudely just on the basis of what I look like. My turban is patted down like I’m a terrorist; it’s wanded for bombs every time I go through. If there’s a false positive—which there occasionally is in all systems I’m questioned extensively. At the end of the day, you’re faced with the fact that you look like somebody suspicious. And if your government tells you that, it’s not surprising that some days, in a violent way, your neighbors tell you that.” Singh was born in Nairobi to parents that had immigrated to Kenya from India; the family moved to the U.S. (for his father’s postdoc in entomology) when he was ten. He studied biology and history at the University of Rochester before entering the Tri-Institutional MD-PhD Program; in addition to his Weill Cornell degree, he holds a doctorate in neuroscience from Rockefeller. It was during grad school that Singh became more observant and was formally initiated into the Sikh faith; the religion is non-proselytizing, has no priestly class, and requires adherents to choose initiation as adults. “Its core tenets are to remember the universal, that we’re part of a greater force that connects us all; to be proactive in your community; and to always give to others,” Singh says. “It believes that there are many paths to achieving oneness with the universe and emphasizes love, compassion, and justice.” The religion’s principles, he notes, dovetail with those of medicine. “Sikhism emphasizes working in one’s community for the betterment of all, regardless of background—and in concrete, practical ways, being a doctor can be a wonderful way to do this,” he says. “At the same time, my faith guides me to reframe the doctor-patient relationship from a hierarchal one to that of achieving a shared goal of bettering health in ways that lead to a more caring society.” Singh’s activism has been both global and local. Through Columbia’s Earth Institute, he’s director of systems design and chairman of the One Million Community Health Worker Campaign, which is hosted by the African Union. He’s an advisor to City Health Works, a nonprofit (founded by his wife, a Columbia-educated MBA) that aids Harlem residents coping with chronic disease. In 2012, the Robert Wood Johnson Foundation named him one of ten Young Leaders, people under forty who’ve made exceptional contributions to improving the nation’s health. “For the most part, in a professional setting, my beard and my turban have been an asset,” Singh muses. “People remember me. I have the opportunity to make the first move and set the precedent for what type of person I am. I’m basically asked, ‘What’s your deal? Why do you wear that?,’ which I welcome. I think all the questions are opportunities.” — Beth Saulnier [URL]http://weill.cornell.edu/news/publications/pdf/medicine/WCM_vol13_no4.pdf[/URL] [/QUOTE]
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Making The Change With Hope & Faith - Sikh Advocate Prabhjot Singh, Md
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