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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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Sikh Ethics And Political Engagement
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<blockquote data-quote="spnadmin" data-source="post: 192639" data-attributes="member: 35"><p><strong>Sikh Ethics and Political Engagement</strong></p><p></p><p>by Simran Jeet Singh and Prabhjot Singh</p><p></p><p><a href="http://www.tikkun.org/nextgen/sikh-ethics-and-political-engagement" target="_blank">http://www.tikkun.org/nextgen/sikh-ethics-and-political-engagement</a></p><p></p><p>As members of an underrepresented community in modern America, we find ourselves in the midst of a double bind. On the one hand, we continue to work within an established system to gain recognition, rights, and respect for the community we represent—American Sikhs. On the other hand, we realize that engaging in an identity-based effort such as this also reinforces the political structures and social divisions that we ultimately hope to challenge.</p><p>Sikhs</p><p></p><p>"The challenge for American Sikhs is to gauge how much we want to define a Sikh identity that stands apart from others in a time when our tradition is not well recognized," the authors write. Credit: Creative Commons/John Rudolph.</p><p></p><p>We find ourselves constantly negotiating between the world of Sikh activism and our yearning for universal liberation and interconnection, participating in political processes to empower Sikhs as a group while remaining acutely aware that those same processes create divisions within a country founded on shared values on liberty and equality for all. This is a difficult balance to strike, yet attempting to do so offers a unique opportunity to explore other possibilities and modalities of political life.</p><p></p><p>Sikh Teachings on Spiritual Politics</p><p></p><p>The Sikh worldview has much to contribute to the world’s current toolkit for addressing common political concerns, such as the dispensation of justice, community service, and a view to international interactions that focus on humanitarian concerns and broader rights.</p><p></p><p>The founder of the Sikh tradition—Guru Nanak, who passed away in 1539 CE—lived a life of spiritual devotion and inspired activism, and the model he laid out emphasizes an integration of the spiritual and political domains. He focused his efforts on eradicating all hierarchies and inequalities, whether they appeared in social, religious, or political forms. He confronted discrimination using a diversity of innovative methods, including the establishment of institutions that challenged social norms of social division. Guru Nanak rejected the notion that the aspects of one’s identity (e.g., caste, gender, or religion) correlate to one’s value as a human. All people, according to Guru Nanak, should be in a position to realize their full potential, no matter their communal affiliations. This outlook accords with the broader Sikh understanding of divinity as a singular force that unites the entire universe.</p><p></p><p>While Guru Nanak viewed the world as being interconnected, he did not expect homogeneity, nor did he strip away particularities—oneness is different from sameness. He celebrated the difference and diversity he encountered, and he openly advocated on behalf of people with religious beliefs that differed from his own. Though he was able to look beyond these boundaries to see the oneness among various communities, he did not gloss over these differences as insignificant.</p><p></p><p>Although he was not bounded by identity politics, Guru Nanak did find value in the construction of a group identity. His actions demonstrated this, whether it be his composition of scripture, development of a unique religious discipline, establishment of community centers, or appointment of a successor. Furthermore, his simultaneous embracing of a pluralistic worldview and a distinctive religious identity illustrated that the two can coexist within a single framework; the maintenance of community boundaries and the willingness to look beyond them is a paradox, not a contradiction.</p><p></p><p>Defining an American Sikh Identity</p><p></p><p>The challenge for American Sikhs is to gauge how much we want to define a Sikh identity that stands apart from others in a time when our tradition is not well recognized. As our nation has seen, the lack of recognition has consequences. After the attacks on the World Trade Center building on September 11, 2001, Sikhs were on the front lines of a violent backlash against a powerfully constructed archetype of terrorism that evokes the Sikh form. An American Sikh from Mesa, Arizona—Balbir Singh Sodhi—became the first casualty of a hate crime in post-9/11 America. His murderer, Frank Roque, was quoted with hate speech targeting “ragheads,” “Arabs,” “Iranians,” “Middle-Eastern people,” and “towel-heads.” Upon his arrest, Roque asked the officer driving the patrol car: “How can you arrest me and let the terrorists run wild?”</p><p></p><p>Even today, a turban, beard, and dark skin draws concerned looks in sensitive locations. Since 2001, we have record of at least 700 hate crimes targeting Americans who appear to be Muslim (e.g., Sikhs, Arabs, and South Asians). In 2012, a neo-Nazi opened fire on a Sikh congregation in Oak Creek, Wisconsin, killing six and injuring several others. This was the most lethal attack on a place of worship in Aerica since the 1963 bombing of the 16th Street Baptist Church in Birmingham, Alabama, and it prompted advocacy groups to engage the Federal Bureau of Investigation and call for improved hate crime tracking that would differentiate Sikhs from other groups. These painful events have given rise to a spectrum of reactions among American Sikh voices, ranging from a clarification of “mistaken identity” to a universal appeal to end hate violence.</p><p></p><p>The Sikh identity is a core element of the tradition. It is not ancillary. The physical attributes of a devoutly practicing Sikh—male and female alike—thrust the individual into roles of personal responsibility and public service. The Sikh tradition expects its practitioners to engage in disciplined religious practice, to defend the tradition when it is in danger, and ultimately, to offer its energy and spirit to serve a common humanity.</p><p></p><p>Built into Sikh tradition is a firm ethic of adhering to a truthful and just process—the idea that the ends do not justify the means. As a result, simply stating that attacks upon Sikhs in a post-9/11 context are “mistaken” or “misdirected” because they should be directed toward another group, Muslims, is an untenable deflection. Instead, American Sikhs walk a thin rhetorical line between declaring what we are—a group that aims to elevate the consciousness of all people to appreciate our common divinity—and declaring what we are not in order to avoid the short-term consequences of popular confusion. Within this tension lies the key to how American Sikhs can and should negotiate political life: we must engage with group cohesion in such a way that it facilitates an outgrowth of inspired humanitarian service. Guru Nanak structured the Sikh worldview in such a way that the two are mutually reinforcing, not mutually exclusive.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 192639, member: 35"] [B]Sikh Ethics and Political Engagement[/B] by Simran Jeet Singh and Prabhjot Singh [url]http://www.tikkun.org/nextgen/sikh-ethics-and-political-engagement[/url] As members of an underrepresented community in modern America, we find ourselves in the midst of a double bind. On the one hand, we continue to work within an established system to gain recognition, rights, and respect for the community we represent—American Sikhs. On the other hand, we realize that engaging in an identity-based effort such as this also reinforces the political structures and social divisions that we ultimately hope to challenge. Sikhs "The challenge for American Sikhs is to gauge how much we want to define a Sikh identity that stands apart from others in a time when our tradition is not well recognized," the authors write. Credit: Creative Commons/John Rudolph. We find ourselves constantly negotiating between the world of Sikh activism and our yearning for universal liberation and interconnection, participating in political processes to empower Sikhs as a group while remaining acutely aware that those same processes create divisions within a country founded on shared values on liberty and equality for all. This is a difficult balance to strike, yet attempting to do so offers a unique opportunity to explore other possibilities and modalities of political life. Sikh Teachings on Spiritual Politics The Sikh worldview has much to contribute to the world’s current toolkit for addressing common political concerns, such as the dispensation of justice, community service, and a view to international interactions that focus on humanitarian concerns and broader rights. The founder of the Sikh tradition—Guru Nanak, who passed away in 1539 CE—lived a life of spiritual devotion and inspired activism, and the model he laid out emphasizes an integration of the spiritual and political domains. He focused his efforts on eradicating all hierarchies and inequalities, whether they appeared in social, religious, or political forms. He confronted discrimination using a diversity of innovative methods, including the establishment of institutions that challenged social norms of social division. Guru Nanak rejected the notion that the aspects of one’s identity (e.g., caste, gender, or religion) correlate to one’s value as a human. All people, according to Guru Nanak, should be in a position to realize their full potential, no matter their communal affiliations. This outlook accords with the broader Sikh understanding of divinity as a singular force that unites the entire universe. While Guru Nanak viewed the world as being interconnected, he did not expect homogeneity, nor did he strip away particularities—oneness is different from sameness. He celebrated the difference and diversity he encountered, and he openly advocated on behalf of people with religious beliefs that differed from his own. Though he was able to look beyond these boundaries to see the oneness among various communities, he did not gloss over these differences as insignificant. Although he was not bounded by identity politics, Guru Nanak did find value in the construction of a group identity. His actions demonstrated this, whether it be his composition of scripture, development of a unique religious discipline, establishment of community centers, or appointment of a successor. Furthermore, his simultaneous embracing of a pluralistic worldview and a distinctive religious identity illustrated that the two can coexist within a single framework; the maintenance of community boundaries and the willingness to look beyond them is a paradox, not a contradiction. Defining an American Sikh Identity The challenge for American Sikhs is to gauge how much we want to define a Sikh identity that stands apart from others in a time when our tradition is not well recognized. As our nation has seen, the lack of recognition has consequences. After the attacks on the World Trade Center building on September 11, 2001, Sikhs were on the front lines of a violent backlash against a powerfully constructed archetype of terrorism that evokes the Sikh form. An American Sikh from Mesa, Arizona—Balbir Singh Sodhi—became the first casualty of a hate crime in post-9/11 America. His murderer, Frank Roque, was quoted with hate speech targeting “ragheads,” “Arabs,” “Iranians,” “Middle-Eastern people,” and “towel-heads.” Upon his arrest, Roque asked the officer driving the patrol car: “How can you arrest me and let the terrorists run wild?” Even today, a turban, beard, and dark skin draws concerned looks in sensitive locations. Since 2001, we have record of at least 700 hate crimes targeting Americans who appear to be Muslim (e.g., Sikhs, Arabs, and South Asians). In 2012, a neo-Nazi opened fire on a Sikh congregation in Oak Creek, Wisconsin, killing six and injuring several others. This was the most lethal attack on a place of worship in Aerica since the 1963 bombing of the 16th Street Baptist Church in Birmingham, Alabama, and it prompted advocacy groups to engage the Federal Bureau of Investigation and call for improved hate crime tracking that would differentiate Sikhs from other groups. These painful events have given rise to a spectrum of reactions among American Sikh voices, ranging from a clarification of “mistaken identity” to a universal appeal to end hate violence. The Sikh identity is a core element of the tradition. It is not ancillary. The physical attributes of a devoutly practicing Sikh—male and female alike—thrust the individual into roles of personal responsibility and public service. The Sikh tradition expects its practitioners to engage in disciplined religious practice, to defend the tradition when it is in danger, and ultimately, to offer its energy and spirit to serve a common humanity. Built into Sikh tradition is a firm ethic of adhering to a truthful and just process—the idea that the ends do not justify the means. As a result, simply stating that attacks upon Sikhs in a post-9/11 context are “mistaken” or “misdirected” because they should be directed toward another group, Muslims, is an untenable deflection. Instead, American Sikhs walk a thin rhetorical line between declaring what we are—a group that aims to elevate the consciousness of all people to appreciate our common divinity—and declaring what we are not in order to avoid the short-term consequences of popular confusion. Within this tension lies the key to how American Sikhs can and should negotiate political life: we must engage with group cohesion in such a way that it facilitates an outgrowth of inspired humanitarian service. Guru Nanak structured the Sikh worldview in such a way that the two are mutually reinforcing, not mutually exclusive. [/QUOTE]
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