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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: 186062" data-attributes="member: 35"><p><strong> Jewish leaders unite with Sikhs to oppose Quebec soccer ruling </strong></p><p><strong></strong></p><p></p><p><a href="http://www.asianpacificpost.com/article/5596-jewish-leaders-unite-sikhs-oppose-quebec-soccer-ruling.html" target="_blank">http://www.asianpacificpost.com/article/5596-jewish-leaders-unite-sikhs-oppose-quebec-soccer-ruling.html</a></p><p></p><p>By: David Koschitzky, Chair</p><p>Centre for Israel and Jewish Affairs</p><p> </p><p>Last week the Quebec Soccer Federation (QSF) upheld a decision to require Sikh players who want to play in league-sanctioned games to remove their religious headgear.</p><p></p><p>What’s at issue is that, without legitimate reason, QSF has decided to restrict access by some children to the clear benefits of organized sport – benefits like the opportunity for youth from all backgrounds to unite around a shared experience and the inclusivity in sport that can bridge communities and strengthen society. These are in addition to the evident long-term health benefits of sport for children of all ages.</p><p></p><p>The Sikh community has opposed this ruling, which has also been criticized by several federal MPs. Media in Quebec and elsewhere have also weighed in against the decision.</p><p></p><p>The QSF states that its position is based on safety concerns and the regulations of FIFA, the international organization that oversees soccer regulations. Interestingly, FIFA does not explicitly ban such headgear and, without making any change to the written regulations, has recently permitted female players to wear headscarves. No injuries have been reported in connection with players wearing turbans, patkas or keskis.</p><p></p><p>Safety is important, but it doesn’t appear to be a reason for concern here, so the Centre's Quebec Chair Eric Maldoff immediately wrote to the QSF requesting it rescind its decision and allow Sikh youth the opportunity to play without infringement of their religious freedom. I also wrote to FIFA expressing our support for their past efforts to accommodate religious head coverings during game-play and asking them to issue an interim statement upholding the acceptability of religious headgear on the soccer pitch. Given that the QSF has cited FIFA regulations in its decision, we believe it is appropriate for FIFA to respond. Although, there has been no official response to our letter yet, a grassroots email campaign, as reported in a Sikh news site, did engender what seems to be a positive response from FIFA. We have also received a number of emails from members of the Canadian Sikh community expressing their gratitude for the Centre's public stance on this issue.</p><p></p><p>Implications go far beyond the soccer pitch. As proud Canadians and proud Jews, our community has historically spoken out on issues affecting freedom of religion, which not only affect us but also strike at the core of Jewish values and our historic experiences throughout Diaspora.</p><p></p><p>Here in Canada, we would feel slighted and excluded if we were told that our kippot must be removed in order to participate in team sports. It’s not difficult to understand how others must feel.</p><p></p><p>In two short years we’ll mark the 30th anniversary of a landmark Human Rights case – Bhinder v. CN National – regarding the right of a Sikh employee to wear his turban in the workplace. Through one of our predecessor organizations, Canadian Jewish Congress, our community intervened in that case. The decision went against Bhinder, and the battle might have seemed lost. However, since then, the understanding that accommodation was a means to inclusion and not a granting of special privilege very soon became an important part of what Canadians understood diversity to mean.</p><p></p><p>The voice of the Jewish community was heard loudly throughout that debate, which is one which we take pride in continuing, and rules and regulations in the workplace have come a long way since then. Let’s hope the same will be true on Quebec soccer pitches.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 186062, member: 35"] [B] Jewish leaders unite with Sikhs to oppose Quebec soccer ruling [/B] [url]http://www.asianpacificpost.com/article/5596-jewish-leaders-unite-sikhs-oppose-quebec-soccer-ruling.html[/url] By: David Koschitzky, Chair Centre for Israel and Jewish Affairs Last week the Quebec Soccer Federation (QSF) upheld a decision to require Sikh players who want to play in league-sanctioned games to remove their religious headgear. What’s at issue is that, without legitimate reason, QSF has decided to restrict access by some children to the clear benefits of organized sport – benefits like the opportunity for youth from all backgrounds to unite around a shared experience and the inclusivity in sport that can bridge communities and strengthen society. These are in addition to the evident long-term health benefits of sport for children of all ages. The Sikh community has opposed this ruling, which has also been criticized by several federal MPs. Media in Quebec and elsewhere have also weighed in against the decision. The QSF states that its position is based on safety concerns and the regulations of FIFA, the international organization that oversees soccer regulations. Interestingly, FIFA does not explicitly ban such headgear and, without making any change to the written regulations, has recently permitted female players to wear headscarves. No injuries have been reported in connection with players wearing turbans, patkas or keskis. Safety is important, but it doesn’t appear to be a reason for concern here, so the Centre's Quebec Chair Eric Maldoff immediately wrote to the QSF requesting it rescind its decision and allow Sikh youth the opportunity to play without infringement of their religious freedom. I also wrote to FIFA expressing our support for their past efforts to accommodate religious head coverings during game-play and asking them to issue an interim statement upholding the acceptability of religious headgear on the soccer pitch. Given that the QSF has cited FIFA regulations in its decision, we believe it is appropriate for FIFA to respond. Although, there has been no official response to our letter yet, a grassroots email campaign, as reported in a Sikh news site, did engender what seems to be a positive response from FIFA. We have also received a number of emails from members of the Canadian Sikh community expressing their gratitude for the Centre's public stance on this issue. Implications go far beyond the soccer pitch. As proud Canadians and proud Jews, our community has historically spoken out on issues affecting freedom of religion, which not only affect us but also strike at the core of Jewish values and our historic experiences throughout Diaspora. Here in Canada, we would feel slighted and excluded if we were told that our kippot must be removed in order to participate in team sports. It’s not difficult to understand how others must feel. In two short years we’ll mark the 30th anniversary of a landmark Human Rights case – Bhinder v. CN National – regarding the right of a Sikh employee to wear his turban in the workplace. Through one of our predecessor organizations, Canadian Jewish Congress, our community intervened in that case. The decision went against Bhinder, and the battle might have seemed lost. However, since then, the understanding that accommodation was a means to inclusion and not a granting of special privilege very soon became an important part of what Canadians understood diversity to mean. The voice of the Jewish community was heard loudly throughout that debate, which is one which we take pride in continuing, and rules and regulations in the workplace have come a long way since then. Let’s hope the same will be true on Quebec soccer pitches. [/QUOTE]
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