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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="Vikram singh" data-source="post: 116529" data-attributes="member: 1078"><p>He "happened to possess winning initials.” </p><p> That’s not exactly high praise. But, according to the Oregon Blue Book, that’s Kaspar K. Kubli’s claim to fame. In a dark chapter of Oregon history in the 1920s, Kubli, then speaker of the Oregon House, became synonymous with another KKK — the Ku Klux Klan. </p><p></p><p>Incredibly, and shamefully, the Kubli-Klan legacy still lives on in our state, or at least one powerful remnant does. In 1923, Kubli helped pass a statute that prohibits teachers from wearing religious garb in the classroom. </p><p></p><p>The aim, at the time, was shockingly simple: It targeted Catholics. The intent was to keep nuns and priests out of schools. In the xenophobic spirit of the times, religious garb equated to all things foreign, strange and scary. </p><p> Today, thank goodness, we’re living in a very different Oregon. As The Pew Forum on Religion and Public Life reported in 2008, 30 percent of Oregonians are evangelical Protestants; 27 percent are, famously, unaffiliated with any faith; 16 percent are mainline Protestants; 14 percent are Catholics; 5 percent are Mormons; 2 percent are Buddhists; 1 percent are Jewish; and 2 percent are “other” — something else entirely. </p><p></p><p>Yet, despite our breadth of beliefs, and our freedom of religion, that archaic ban on religious garb in the classroom remains in place. </p><p> Earlier this year, the Oregon Legislature passed Senate Bill 786, the Oregon Workplace Religious Freedom Act, which allows all workers — except teachers — to wear religious dress under most circumstances, and observe their holy days. </p><p></p><p>Now, in the February session, House Speaker Dave Hunt, D-Gladstone, is determined to finish the job — and he should. The Legislature must repeal that 1923 law and give teachers the same religious freedom other Oregonians enjoy. </p><p></p><p>Today, Hunt has said, some Sikhs and Muslims have to choose between the teaching profession and their faiths. They’ve been told they won’t get a job unless they remove their head coverings. </p><p></p><p>That is wrong. But surprisingly perhaps, the American Civil Liberties Union of Oregon is urging the Legislature not to rush through an approval of religious headgear and dress in the classroom in February. </p><p></p><p>The concern, says the ACLU’s David Fidanque, is that Oregon needs to be careful to protect the religious neutrality of its schools. </p><p></p><p><span style="color: Red">Wearing a Sikh turban, called a dastaar, or some other emblem of religious faith would not appear to promote a faith or cross the line into proselytizing. But it could become harder to draw that line once the ban is gone. A school district would lose the ability to say no to a school employee’s subjectively determined dutiful expression of belief. </span></p><p><span style="color: Red"></span></p><p><span style="color: Red">“All students and their families should feel welcome, and that’s as important, if not more important than teachers’ freedom of religious expression,” Fidanque told The Oregonian’s Betsy Hammond. </span></p><p><span style="color: Red"></span></p><p><span style="color: Red">He has a point. Some re-calibrations to ensure that classrooms remain neutral ground may be required. But in our view, safeguarding the emblems of a wider spectrum of religious beliefs in a school will work to promote a wider welcome for Oregonians of all faiths. </span> </p><p></p><p>Kaspar K. Kubli is long gone. By removing the ban, the Legislature can say a final good riddance.</p></blockquote><p></p>
[QUOTE="Vikram singh, post: 116529, member: 1078"] He "happened to possess winning initials.” That’s not exactly high praise. But, according to the Oregon Blue Book, that’s Kaspar K. Kubli’s claim to fame. In a dark chapter of Oregon history in the 1920s, Kubli, then speaker of the Oregon House, became synonymous with another KKK — the Ku Klux Klan. Incredibly, and shamefully, the Kubli-Klan legacy still lives on in our state, or at least one powerful remnant does. In 1923, Kubli helped pass a statute that prohibits teachers from wearing religious garb in the classroom. The aim, at the time, was shockingly simple: It targeted Catholics. The intent was to keep nuns and priests out of schools. In the xenophobic spirit of the times, religious garb equated to all things foreign, strange and scary. Today, thank goodness, we’re living in a very different Oregon. As The Pew Forum on Religion and Public Life reported in 2008, 30 percent of Oregonians are evangelical Protestants; 27 percent are, famously, unaffiliated with any faith; 16 percent are mainline Protestants; 14 percent are Catholics; 5 percent are Mormons; 2 percent are Buddhists; 1 percent are Jewish; and 2 percent are “other” — something else entirely. Yet, despite our breadth of beliefs, and our freedom of religion, that archaic ban on religious garb in the classroom remains in place. Earlier this year, the Oregon Legislature passed Senate Bill 786, the Oregon Workplace Religious Freedom Act, which allows all workers — except teachers — to wear religious dress under most circumstances, and observe their holy days. Now, in the February session, House Speaker Dave Hunt, D-Gladstone, is determined to finish the job — and he should. The Legislature must repeal that 1923 law and give teachers the same religious freedom other Oregonians enjoy. Today, Hunt has said, some Sikhs and Muslims have to choose between the teaching profession and their faiths. They’ve been told they won’t get a job unless they remove their head coverings. That is wrong. But surprisingly perhaps, the American Civil Liberties Union of Oregon is urging the Legislature not to rush through an approval of religious headgear and dress in the classroom in February. The concern, says the ACLU’s David Fidanque, is that Oregon needs to be careful to protect the religious neutrality of its schools. [COLOR=Red]Wearing a Sikh turban, called a dastaar, or some other emblem of religious faith would not appear to promote a faith or cross the line into proselytizing. But it could become harder to draw that line once the ban is gone. A school district would lose the ability to say no to a school employee’s subjectively determined dutiful expression of belief. “All students and their families should feel welcome, and that’s as important, if not more important than teachers’ freedom of religious expression,” Fidanque told The Oregonian’s Betsy Hammond. He has a point. Some re-calibrations to ensure that classrooms remain neutral ground may be required. But in our view, safeguarding the emblems of a wider spectrum of religious beliefs in a school will work to promote a wider welcome for Oregonians of all faiths. [/COLOR] Kaspar K. Kubli is long gone. By removing the ban, the Legislature can say a final good riddance. [/QUOTE]
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