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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: 146736" data-attributes="member: 35"><p><strong>Sikhs play down school knife fears</strong></p><p>Daniel Hurst</p><p></p><p>Queensland parents should not be concerned by the prospect of Sikh students carrying ornamental swords to school, one religious leader says.</p><p></p><p>The Queensland Anti-Discrimination Commission has raised concerns over planned changes to weapons laws which will explicitly forbid school students from carrying knives for religious reasons.</p><p></p><p>Although baptised Sikhs will be allowed to carry a small kirpan, a traditional blunted sword, in public places under a religious exception to the weapons laws, the allowance does not extend to schools.</p><p></p><p>Sikh Council of Australia president Ajmer Singh Gill said the kirpan, worn underneath the clothing, was symbolic and did not necessarily have sharp edges.</p><p></p><p>“It is not a dagger; it is not a weapon and it is worn by all baptised Sikhs,” he said.</p><p></p><p>The head of the New South Wales-based organisation said it was rare but possible for school children to be mature enough to be ordained and to wear a kirpan.</p><p></p><p>“Parents should have no worries and fears,” he said.</p><p></p><p>“The numbers are so small and if they're not mature they [would not] be ordained.</p><p></p><p>“I believe it is irrational fear on the part of the government because no incidents [involving kirpans] have occurred anywhere in Australia that I'm aware of.”</p><p></p><p>Ranjit Singh, president of the Brisbane Sikh Temple at Eight Mile Plains, said it was more typical for someone in their late teens or early university years to fulfil the requirements to wear the kirpan.</p><p></p><p>He said his community had been working very closely with the police service and the state government on the weapons act issues.</p><p></p><p>Mr Singh, whose temple has between 1500 and 3000 registered families, said he was pleased with the wording allowing kirpans to be carried in public places.</p><p></p><p>“But in regard to the schools, I think it needs further discussion,” he said.</p><p>Mr Singh said the kirpan, when described as a dagger, sounded like a “very offensive type of weapon”, but it was a basic article of faith for Sikhs and represented “mercy and honour”.</p><p></p><p>“In most cases the person is a very responsible person; I believe most of the people who wear the kirpan fully understand the religious significance of it,” he said.</p><p></p><p>“For it to be brandished around, I'd be very surprised – that's not a situation that would occur.</p><p></p><p>“It's not a scenario where little kids would be running around with them.”</p><p>Mr Singh said he fully appreciated and understood that children's safety was very important.</p><p></p><p>Police Minister Neil Roberts last night stood by the ban on kirpans in schools.</p><p>“The bill I introduced into the Parliament recently amends the Weapons Act to clarify that a person may physically possess a knife in a public place for a genuine religious purpose,” he said.</p><p></p><p>“The example used in the bill is the Sikh religion, which requires baptised members to carry a small blunted knife – known as a kirpan – that is worn underneath the person's clothing.</p><p></p><p>“However, this amendment will not extend to the physical possession of a knife in a school.</p><p></p><p>“The safety and welfare of our children is paramount and therefore the Bill excludes the possession of any type of knife on school grounds.”</p><p>Opposition police spokesman John-Paul Langbroek said his instinct was to support the minister's position on this issue.</p><p></p><p>Civil libertarian Terry O'Gorman said the matter was one of religious rights versus public safety.</p><p></p><p>“If there is to be a tension or a contest between the religious rights of Sikhs, particularly in a school as opposed to a religious environment, and the law of the land dealing with public safety issues, the law of the land should take precedence,” he said.</p><p></p><p>In a submission tabled in Parliament yesterday, Queensland Anti-Discrimination Commissioner Kevin {censored}s argued the government had provided no evidence any school attacks had involved a kirpan or other religious knife.</p><p></p><p>“This [bill] has the effect of discriminating against students, teachers, contractors and members of the school community who are of a religion that requires the carrying a knife, such as the Sikh religion,” Mr {censored}s said.</p><p>“It means that people of the Sikh religion cannot be teachers, or perform other work, or attend schools in Queensland, unless they compromise their religion.”</p><p></p><p>The Scrutiny of Legislation Committee invited the minister to provide more information on whether the wording of the bill “would have sufficient regard to rights of individuals to freedom of belief and religion”.</p><p></p><p>According to explanatory notes accompanying the proposed bill, Education Queensland policies already ban students from bringing knives or weapons to school.</p><p></p><p></p><p>Read more: <a href="http://www.brisbanetimes.com.au/queensland/sikhs-play-down-school-knife-fears-20110523-1f0gu.html#ixzz1NDbvnBf7" target="_blank">http://www.brisbanetimes.com.au/queensland/sikhs-play-down-school-knife-fears-20110523-1f0gu.html#ixzz1NDbvnBf7</a></p></blockquote><p></p>
[QUOTE="spnadmin, post: 146736, member: 35"] [B]Sikhs play down school knife fears[/B] Daniel Hurst Queensland parents should not be concerned by the prospect of Sikh students carrying ornamental swords to school, one religious leader says. The Queensland Anti-Discrimination Commission has raised concerns over planned changes to weapons laws which will explicitly forbid school students from carrying knives for religious reasons. Although baptised Sikhs will be allowed to carry a small kirpan, a traditional blunted sword, in public places under a religious exception to the weapons laws, the allowance does not extend to schools. Sikh Council of Australia president Ajmer Singh Gill said the kirpan, worn underneath the clothing, was symbolic and did not necessarily have sharp edges. “It is not a dagger; it is not a weapon and it is worn by all baptised Sikhs,” he said. The head of the New South Wales-based organisation said it was rare but possible for school children to be mature enough to be ordained and to wear a kirpan. “Parents should have no worries and fears,” he said. “The numbers are so small and if they're not mature they [would not] be ordained. “I believe it is irrational fear on the part of the government because no incidents [involving kirpans] have occurred anywhere in Australia that I'm aware of.” Ranjit Singh, president of the Brisbane Sikh Temple at Eight Mile Plains, said it was more typical for someone in their late teens or early university years to fulfil the requirements to wear the kirpan. He said his community had been working very closely with the police service and the state government on the weapons act issues. Mr Singh, whose temple has between 1500 and 3000 registered families, said he was pleased with the wording allowing kirpans to be carried in public places. “But in regard to the schools, I think it needs further discussion,” he said. Mr Singh said the kirpan, when described as a dagger, sounded like a “very offensive type of weapon”, but it was a basic article of faith for Sikhs and represented “mercy and honour”. “In most cases the person is a very responsible person; I believe most of the people who wear the kirpan fully understand the religious significance of it,” he said. “For it to be brandished around, I'd be very surprised – that's not a situation that would occur. “It's not a scenario where little kids would be running around with them.” Mr Singh said he fully appreciated and understood that children's safety was very important. Police Minister Neil Roberts last night stood by the ban on kirpans in schools. “The bill I introduced into the Parliament recently amends the Weapons Act to clarify that a person may physically possess a knife in a public place for a genuine religious purpose,” he said. “The example used in the bill is the Sikh religion, which requires baptised members to carry a small blunted knife – known as a kirpan – that is worn underneath the person's clothing. “However, this amendment will not extend to the physical possession of a knife in a school. “The safety and welfare of our children is paramount and therefore the Bill excludes the possession of any type of knife on school grounds.” Opposition police spokesman John-Paul Langbroek said his instinct was to support the minister's position on this issue. Civil libertarian Terry O'Gorman said the matter was one of religious rights versus public safety. “If there is to be a tension or a contest between the religious rights of Sikhs, particularly in a school as opposed to a religious environment, and the law of the land dealing with public safety issues, the law of the land should take precedence,” he said. In a submission tabled in Parliament yesterday, Queensland Anti-Discrimination Commissioner Kevin {censored}s argued the government had provided no evidence any school attacks had involved a kirpan or other religious knife. “This [bill] has the effect of discriminating against students, teachers, contractors and members of the school community who are of a religion that requires the carrying a knife, such as the Sikh religion,” Mr {censored}s said. “It means that people of the Sikh religion cannot be teachers, or perform other work, or attend schools in Queensland, unless they compromise their religion.” The Scrutiny of Legislation Committee invited the minister to provide more information on whether the wording of the bill “would have sufficient regard to rights of individuals to freedom of belief and religion”. According to explanatory notes accompanying the proposed bill, Education Queensland policies already ban students from bringing knives or weapons to school. Read more: [URL]http://www.brisbanetimes.com.au/queensland/sikhs-play-down-school-knife-fears-20110523-1f0gu.html#ixzz1NDbvnBf7[/URL] [/QUOTE]
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