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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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<blockquote data-quote="spnadmin" data-source="post: 124340" data-attributes="member: 35"><p><span style="font-size: 12px"><strong>No Special Treatment</strong></span></p><p><span style="font-size: 12px"><strong></strong></span></p><p><span style="font-size: 12px"><a href="http://www.nationalpost.com/opinion/story.html?id=2781002" target="_blank">No special treatment</a></span></p><p><span style="font-size: 12px"></span></p><p><span style="font-size: 12px"> As Canadian society becomes ever more pluralistic, minority religious practices increasingly come into conflict with laws designed for universal application. The controversy this year over the wearing of the niqab in Quebec highlighted the clash between religious freedom and our society's baseline expectation of equality in the treatment of men and women. Similarly, in British Columbia, the provincial government recently asked its courts to rule on the constitutionality of polygamy laws, in response to a religious sect that practices multiple marriage.</span></p><p><span style="font-size: 12px"></span></p><p><span style="font-size: 12px"> And now in Ontario, two incidents -- one outside the courtroom, one in it -- are pitting religious freedom against the criminal law, reviving an old controversy and raising a new one.</span></p><p><span style="font-size: 12px"></span></p><p><span style="font-size: 12px"> The first involves the wearing of the kirpan, or Sikh ceremonial dagger. Canada's Sikh community has argued for decades that members are entitled to carry this blade as a symbol of faith and their commitment to confront evil. In 2006, the Supreme Court ruled that the kirpan could be worn by Sikh students, even in the classroom, on the condition that it be sewn into its sheath and worn under clothing.</span></p><p><span style="font-size: 12px"></span></p><p><span style="font-size: 12px"> Last week, lawyer Manjit Mangat suffered serious stab wounds when he was attacked with a kirpan outside a community centre in Brampton. There have been three other incidents of violence in Toronto involving the daggers in the past few years, in addition to stabbings in British Columbia and Quebec. The latest attack has renewed calls for the wearing of kirpans to be banned, on the basis of public safety.</span></p><p><span style="font-size: 12px"></span></p><p><span style="font-size: 12px"> The second controversy involves the use of marijuana. In an Ontario courtroom this week, members of the "Church of the Universe" are challenging the constitutionality of Canada's prohibition against pot. In their church, apparently, cannabis is a sacrament, the "tree of life," and they claim to have a right to consume it on religious grounds. At issue in this case is not only the right to practise one's faith, but the definition of faith itself. Is the Church of the Universe, founded in an Ontario quarry in 1969, a true "religion" in the generally accepted sense of the word? Are its "traditions," which include not only pot smoking but also nudity, deserving of legal protection?</span></p><p><span style="font-size: 12px"></span></p><p><span style="font-size: 12px"> Both these matters illustrate that making exceptions to major public policy issues on religious grounds is fraught with danger. In the case of the kirpan controversy, whatever its symbolic value and despite the arguments of the Sikh community, the reality is that in the wrong hands, a kirpan is a weapon. Non-Sikh Canadians cannot walk openly in public, on planes or in schools, wearing a six-inch blade or other deadly device. Making an exception for kirpans on religious grounds creates an unacceptable double standard, and puts members of the public at risk of harm, however small.</span></p><p><span style="font-size: 12px"> With regard to the plea to allow pot-smoking, while many Canadians may not consider the Church of the Universe a bona fide faith, most do not dispute the need to reform our country's marijuana laws. An Angus Reid poll in 2007 found that 55% of respondents supported marijuana legalization; another Angus Reid survey in 2009 in British Columbia found that two-thirds of respondents would legalize marijuana, in large part to combat violence caused by the drug trade. And so we stand with the "Church of the Universe" on the broader issue of drug reform.</span></p><p><span style="font-size: 12px"></span></p><p><span style="font-size: 12px"> But such reform must be of universal application. Allowing the Church -- or anyone else -- ad hoc exemptions would create a double standard.</span></p><p><span style="font-size: 12px"></span></p><p><span style="font-size: 12px"> Our laws should apply equally to all. Freedom to practise one's faith is not absolute; it must respect the rights and restrictions which attach to all citizens, and those restrictions should not be lifted for a select few, even if they claim to be following a higher power.</span></p></blockquote><p></p>
[QUOTE="spnadmin, post: 124340, member: 35"] [SIZE="3"][B]No Special Treatment [/B] [url=http://www.nationalpost.com/opinion/story.html?id=2781002]No special treatment[/url] As Canadian society becomes ever more pluralistic, minority religious practices increasingly come into conflict with laws designed for universal application. The controversy this year over the wearing of the niqab in Quebec highlighted the clash between religious freedom and our society's baseline expectation of equality in the treatment of men and women. Similarly, in British Columbia, the provincial government recently asked its courts to rule on the constitutionality of polygamy laws, in response to a religious sect that practices multiple marriage. And now in Ontario, two incidents -- one outside the courtroom, one in it -- are pitting religious freedom against the criminal law, reviving an old controversy and raising a new one. The first involves the wearing of the kirpan, or Sikh ceremonial dagger. Canada's Sikh community has argued for decades that members are entitled to carry this blade as a symbol of faith and their commitment to confront evil. In 2006, the Supreme Court ruled that the kirpan could be worn by Sikh students, even in the classroom, on the condition that it be sewn into its sheath and worn under clothing. Last week, lawyer Manjit Mangat suffered serious stab wounds when he was attacked with a kirpan outside a community centre in Brampton. There have been three other incidents of violence in Toronto involving the daggers in the past few years, in addition to stabbings in British Columbia and Quebec. The latest attack has renewed calls for the wearing of kirpans to be banned, on the basis of public safety. The second controversy involves the use of marijuana. In an Ontario courtroom this week, members of the "Church of the Universe" are challenging the constitutionality of Canada's prohibition against pot. In their church, apparently, cannabis is a sacrament, the "tree of life," and they claim to have a right to consume it on religious grounds. At issue in this case is not only the right to practise one's faith, but the definition of faith itself. Is the Church of the Universe, founded in an Ontario quarry in 1969, a true "religion" in the generally accepted sense of the word? Are its "traditions," which include not only pot smoking but also nudity, deserving of legal protection? Both these matters illustrate that making exceptions to major public policy issues on religious grounds is fraught with danger. In the case of the kirpan controversy, whatever its symbolic value and despite the arguments of the Sikh community, the reality is that in the wrong hands, a kirpan is a weapon. Non-Sikh Canadians cannot walk openly in public, on planes or in schools, wearing a six-inch blade or other deadly device. Making an exception for kirpans on religious grounds creates an unacceptable double standard, and puts members of the public at risk of harm, however small. With regard to the plea to allow pot-smoking, while many Canadians may not consider the Church of the Universe a bona fide faith, most do not dispute the need to reform our country's marijuana laws. An Angus Reid poll in 2007 found that 55% of respondents supported marijuana legalization; another Angus Reid survey in 2009 in British Columbia found that two-thirds of respondents would legalize marijuana, in large part to combat violence caused by the drug trade. And so we stand with the "Church of the Universe" on the broader issue of drug reform. But such reform must be of universal application. Allowing the Church -- or anyone else -- ad hoc exemptions would create a double standard. Our laws should apply equally to all. Freedom to practise one's faith is not absolute; it must respect the rights and restrictions which attach to all citizens, and those restrictions should not be lifted for a select few, even if they claim to be following a higher power.[/SIZE] [/QUOTE]
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