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ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
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Pahre (74-78)
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Vanjara (81-82)
Vaar Siri Raag (83-91)
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ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
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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)
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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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Statement By Sikh Groups On Behzti
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<blockquote data-quote="drkhalsa" data-source="post: 5524" data-attributes="member: 384"><p>Statement regarding Behzthi</p><p></p><p> </p><p></p><p>The Sikh Community would like to outline the series of events that led up to the demonstration on Saturday 18th December outside the Birmingham REP Theatre. We would like to outline why the Sikh community objected to the use of Gurudwara (temple) and Sikh symbols in the play, measures taken by the Sikh community to negotiate an agreement with the REP Theatre/Miss Gurpreet Bhatti and details of the actual demonstrations that took place up to Saturday 18th December.</p><p></p><p> </p><p></p><p>Sikh Objections</p><p></p><p> </p><p></p><p>There has been a certain level of confusion and inaccuracy by the media as to the objections that Sikhs have for ‘Behzti’. A key point that needs to be outlined is that at no time during the discussions before the play was shown, or during the demonstrations was a request made for the play to be stopped. Also, the issue of rape, abuse, homosexuality and murder were also not objected to. This is a point which the Sikh community wish to make clear.</p><p></p><p> </p><p></p><p>They were two key objections that the Sikh community raised with the REP Theatre, the use and location of a Gurudwara (temple) and use of Sikh symbols within the play.</p><p></p><p> </p><p></p><p>Regarding the use of a Gurudwara (temple), this caused great offence due to the role that it plays within the daily life of Sikhs. There have been numerous occasions where during discussions, the Gurudwara (temple) has been equated to a church or other religious building. It is far more than a building within which worship takes place. Each Gurudwara (temple) is the home of the Shri Guru Granth Sahib, 11th Guru of the Sikhs. Therefore it is a place where Sikhs meet there Guru (teacher), it is the centrepiece of their daily life and the Sikh community at large. </p><p></p><p> </p><p></p><p>Regarding the use of Sikh symbols within the play, there were a number of occasions in the production where great disrespect was shown. On one occasion, the Sikh turban was placed on a shoe rack. This is greatly disrespectful, and some think which we feel the wider community do not understand or appreciate. The turban is the ‘crown’ of each Sikh and is regarded with the utmost respect, during the World War 1 & 2 Sikhs fought with the turbans on rather than helmets, that is the extent and respect which Sikhs have for the turban. Other examples include ?</p><p></p><p> </p><p></p><p>Negotiations with the REP Theatre</p><p></p><p> </p><p></p><p>Negotiations between the REP theatre and Sikh representatives took place in October 2004, over two months before the opening night of the production. The REP approached the Sikh community, which suggests that it acknowledged the fact that the production would cause offence. The Sikh representatives put forward their concerns regarding the use of a Gurudwara and Sikh symbols. They requested that Sikh symbols be removed from the play and the location of the Gurudwara be changed to an alternative venue. No request was made for the content of the play to be changed.</p><p></p><p> </p><p></p><p>The REP was not willing to make any concessions, other than the reading and distribution of a statement made by the Sikh community regarding the production and Sikh faith. This left the Sikh representatives dissatisfied.</p><p></p><p> </p><p></p><p>Mr Arun Arora (Director of Communications, Diocese of Birmingham 2000-04) in his letter to The Times states:</p><p></p><p> </p><p></p><p> ‘It was clear that the play had the capacity to cause serious offence. I made the playwright and the </p><p></p><p> Rep aware of this and both sought to consult widely with the Sikh Community prior to staging the play. </p><p></p><p> It is clear to me that no changes were made to the play after the consultation and I believe that the theatre </p><p></p><p> underestimated the depth of reaction that the play clearly had the capacity to provoke. The issue is not </p><p></p><p> free speech or censorship. Rather it is a matter of religious sensitivity and respect.’</p><p></p><p> The Times, 22nd December 2004, p14</p><p></p><p> </p><p></p><p> </p><p></p><p>Demonstrations leading up to the 18th December 2004 </p><p></p><p> </p><p></p><p>Peaceful demonstrations began on the 9th December 2004 at the REP theatre Birmingham. Demonstrators gave out literature and were able to enter the REP theatre itself and talk to both representatives of the REP and members of the public. These peaceful demonstrations continued up until the 15th December 2004. It is a shame these demonstrations were not acknowledged by any of the local or national media. </p><p></p><p> </p><p></p><p>On the 15th December 2004 the demonstration had grown to approximately 130 participants. There were a number of discussion between protesters and members of the Police and REP theatre. It was highlighted that the number of protesters was increasing and frustration was growing. It was suggested that a compromise needed to be negotiated to resolve the matter. The Police agreed to examine their powers to identify if they could take any action against the production. </p><p></p><p> </p><p></p><p>On the 16th December 2004 the protests continued. They were approximately 15 protesters who were expecting a response from the Police based the discussions that took place the previous day. At 1.15pm protesters were issued notices under Section 3 of the Public Order Act stopping them from demonstrating outside the REP theatre as they had been doing. They were given a space away from the theatre within which to protest. This greatly frustrated the demonstrators. When protesters requested the right to be allowed to protest outside the REP theatre, the Police arrested three demonstrators aggressively (they were thrown to the floor and handcuffed by eight policemen). The men arrested were respected members of the Sikh community, some of whom were protesting with their young children. It was noted that the attitude of the Police was more aggressive and less co-operative. This was evident in the evening with a further arrest and more Police provocation.</p><p></p><p> </p><p></p><p>On the 17th December 2004 protesters continued to protest peacefully with no incidents taking place.</p><p></p><p> </p><p></p><p> </p><p></p><p>Demonstration on 18th December 2004</p><p></p><p> </p><p></p><p>This was by far the largest protest so far with approximately 800 protesters, including men, women and children. This was due to the arrests that had taken place previously and wider awareness of the production. The protests began peacefully with prayer at 6.00pm. </p><p></p><p> </p><p></p><p>It was at approximately 7.30pm that certain protesters became violent. We wish to make it clear that we do not in any way condone the damage that was caused to the REP theatre or the conduct of certain protesters. However, they way in which the incident was portrayed by the media needs to bee addressed. </p><p></p><p> </p><p></p><p>To begin, the violence was committed by a small element of the protesters, not all. It lasted for a relatively short period of time, approximately 20 minutes. Three police men were injured, some windows were broken, there was damage to the foyer door and equipment and 800 people were evacuated. The media only focused on the negative elements of the protest, which as stated only lasted approximately 20 minutes. They did not try to examine why the protesters were frustrated, they did not mention the many days of peaceful protests, they did not mention the arrests that had taken place previously. They portrayed the Sikhs as violent thugs who had no appreciation for free speech or peaceful protesting. This is striking compared to the media coverage of the protests conducted by the Country side Alliance in London, when they were violent scenes between protesters and Police and five protesters stormed the Commons. </p><p></p><p> </p><p></p><p>Claire Gorst was a protester outside the REP Theatre on the 18th December and has provided the following account:</p><p></p><p> </p><p></p><p> ‘Most of the media have sensationalised the mood of the protest. I was there in the company of mothers, </p><p></p><p> grandmothers and children. There was no atmosphere of malevolence and no anticipation of violence. </p><p></p><p> What occurred was neither condoned nor incited by the Sikh community leaders. Most of us left without </p><p></p><p> any knowledge that damage had been caused…the media must not be complicit in promoting the very </p><p></p><p> misunderstanding that caused this controversy’</p><p></p><p> The Times, 22nd December 2004, p14 </p><p></p><p> </p><p></p><p> </p><p></p><p>Cancellation of Behzthi at the REP Theatre</p><p></p><p> </p><p></p><p>Following the events of the 18th December 2004, a meeting was held on the 20th December 2004 between Sikh leaders, the Police and REP Theatre representatives. The REP was still unwilling to make the changes requested by the Sikh Community, therefore the Sikh leaders stated that the protests would continue. The protesters had increased in number and more Sikhs were expected to participate if the performance continued. Due to security fears (Sikh leaders could not guarantee the conduct of all people present at protests) the REP Theatre made the decision to stop the showing of Behzti over the Christmas period.</p><p></p><p> </p><p></p><p>The Sikh leaders accepted the decision, not as what they had wanted, but as the best and most ‘common sense’ decision based on current circumstances.</p><p></p><p> </p><p></p><p>Summary</p><p></p><p> </p><p></p><p>The events that have taken place over the last week have not beneficiated any party. As Sikhs we have been heavily and unfairly criticised by the media and public, who we feel do not have a full understanding of the Sikh objections to Bezthi, or the events that led up to the demonstration on the 18th December 2004. For a community that has prospered and excelled in every quarter of society for many decades, we feel it unfair and very damaging the way in which we are currently portrayed. </p><p></p><p> </p><p></p><p>We value and respect the right to freedom of expression and speech no less than any other community. In fact over 90,000 Sikhs died and over 110, 000 were wounded during World War 1 & 2 fighting for Britain to preserve these very rights. </p><p></p><p> </p><p></p><p>We do however feel it is an illusion, to argue that you can say whatever you like to whoever you want in today’s multi-cultural society and current political climate. There are certain laws and regulations which protect against religious, racial and sexual offences. The United Nations declaration on Human Rights is a universal statement which provides us with freedom of speech and freedom of religion. This does not equate to freedom to offend and we do not feel that writers or artists should be exempt from this.</p><p></p><p> </p><p></p><p>We would also question the motives of both the writer and the REP Theatre in terms of the production of Bezthi. Why is that institutions such as the REP theatre continue to support and fund mediocre, sensationalist and provocative productions which simply demonise and portray Asian communities within a negative fashion. This is a very important issue which we feel needs to be addressed. </p><p></p><p> </p><p></p><p>It does appear that Sikhs have been used as a scapegoat under the argument of free speech and censorship. Recently the BBC withdrew its fictional cartoon Popetown, due to concerns raised by the Catholic Community. Stuart Murphy, the channels controller stated that the comic impact of Popetown would:</p><p></p><p> </p><p></p><p>"not outweigh the potential offence it will cause…There is a fine judgement line in comedy between the scurrilously funny and the offensive…I understand the world has changed since the series was originally commissioned and sympathise with the difficult decision the BBC has had to make."</p><p></p><p>BBC Website</p><p></p><p> </p><p></p><p> </p><p></p><p>It is clear that this whole issue is one that needs to be debated with a sensible and well balanced outcome. However the Sikh community would also like to state that it will continue to protect its faith and when required take appropriate lawful action. </p><p></p><p> </p><p></p><p> </p><p></p><p></p><p></p><p>--------------------------------------------------------------------------------</p></blockquote><p></p>
[QUOTE="drkhalsa, post: 5524, member: 384"] Statement regarding Behzthi The Sikh Community would like to outline the series of events that led up to the demonstration on Saturday 18th December outside the Birmingham REP Theatre. We would like to outline why the Sikh community objected to the use of Gurudwara (temple) and Sikh symbols in the play, measures taken by the Sikh community to negotiate an agreement with the REP Theatre/Miss Gurpreet Bhatti and details of the actual demonstrations that took place up to Saturday 18th December. Sikh Objections There has been a certain level of confusion and inaccuracy by the media as to the objections that Sikhs have for ‘Behzti’. A key point that needs to be outlined is that at no time during the discussions before the play was shown, or during the demonstrations was a request made for the play to be stopped. Also, the issue of rape, abuse, homosexuality and murder were also not objected to. This is a point which the Sikh community wish to make clear. They were two key objections that the Sikh community raised with the REP Theatre, the use and location of a Gurudwara (temple) and use of Sikh symbols within the play. Regarding the use of a Gurudwara (temple), this caused great offence due to the role that it plays within the daily life of Sikhs. There have been numerous occasions where during discussions, the Gurudwara (temple) has been equated to a church or other religious building. It is far more than a building within which worship takes place. Each Gurudwara (temple) is the home of the Shri Guru Granth Sahib, 11th Guru of the Sikhs. Therefore it is a place where Sikhs meet there Guru (teacher), it is the centrepiece of their daily life and the Sikh community at large. Regarding the use of Sikh symbols within the play, there were a number of occasions in the production where great disrespect was shown. On one occasion, the Sikh turban was placed on a shoe rack. This is greatly disrespectful, and some think which we feel the wider community do not understand or appreciate. The turban is the ‘crown’ of each Sikh and is regarded with the utmost respect, during the World War 1 & 2 Sikhs fought with the turbans on rather than helmets, that is the extent and respect which Sikhs have for the turban. Other examples include ? Negotiations with the REP Theatre Negotiations between the REP theatre and Sikh representatives took place in October 2004, over two months before the opening night of the production. The REP approached the Sikh community, which suggests that it acknowledged the fact that the production would cause offence. The Sikh representatives put forward their concerns regarding the use of a Gurudwara and Sikh symbols. They requested that Sikh symbols be removed from the play and the location of the Gurudwara be changed to an alternative venue. No request was made for the content of the play to be changed. The REP was not willing to make any concessions, other than the reading and distribution of a statement made by the Sikh community regarding the production and Sikh faith. This left the Sikh representatives dissatisfied. Mr Arun Arora (Director of Communications, Diocese of Birmingham 2000-04) in his letter to The Times states: ‘It was clear that the play had the capacity to cause serious offence. I made the playwright and the Rep aware of this and both sought to consult widely with the Sikh Community prior to staging the play. It is clear to me that no changes were made to the play after the consultation and I believe that the theatre underestimated the depth of reaction that the play clearly had the capacity to provoke. The issue is not free speech or censorship. Rather it is a matter of religious sensitivity and respect.’ The Times, 22nd December 2004, p14 Demonstrations leading up to the 18th December 2004 Peaceful demonstrations began on the 9th December 2004 at the REP theatre Birmingham. Demonstrators gave out literature and were able to enter the REP theatre itself and talk to both representatives of the REP and members of the public. These peaceful demonstrations continued up until the 15th December 2004. It is a shame these demonstrations were not acknowledged by any of the local or national media. On the 15th December 2004 the demonstration had grown to approximately 130 participants. There were a number of discussion between protesters and members of the Police and REP theatre. It was highlighted that the number of protesters was increasing and frustration was growing. It was suggested that a compromise needed to be negotiated to resolve the matter. The Police agreed to examine their powers to identify if they could take any action against the production. On the 16th December 2004 the protests continued. They were approximately 15 protesters who were expecting a response from the Police based the discussions that took place the previous day. At 1.15pm protesters were issued notices under Section 3 of the Public Order Act stopping them from demonstrating outside the REP theatre as they had been doing. They were given a space away from the theatre within which to protest. This greatly frustrated the demonstrators. When protesters requested the right to be allowed to protest outside the REP theatre, the Police arrested three demonstrators aggressively (they were thrown to the floor and handcuffed by eight policemen). The men arrested were respected members of the Sikh community, some of whom were protesting with their young children. It was noted that the attitude of the Police was more aggressive and less co-operative. This was evident in the evening with a further arrest and more Police provocation. On the 17th December 2004 protesters continued to protest peacefully with no incidents taking place. Demonstration on 18th December 2004 This was by far the largest protest so far with approximately 800 protesters, including men, women and children. This was due to the arrests that had taken place previously and wider awareness of the production. The protests began peacefully with prayer at 6.00pm. It was at approximately 7.30pm that certain protesters became violent. We wish to make it clear that we do not in any way condone the damage that was caused to the REP theatre or the conduct of certain protesters. However, they way in which the incident was portrayed by the media needs to bee addressed. To begin, the violence was committed by a small element of the protesters, not all. It lasted for a relatively short period of time, approximately 20 minutes. Three police men were injured, some windows were broken, there was damage to the foyer door and equipment and 800 people were evacuated. The media only focused on the negative elements of the protest, which as stated only lasted approximately 20 minutes. They did not try to examine why the protesters were frustrated, they did not mention the many days of peaceful protests, they did not mention the arrests that had taken place previously. They portrayed the Sikhs as violent thugs who had no appreciation for free speech or peaceful protesting. This is striking compared to the media coverage of the protests conducted by the Country side Alliance in London, when they were violent scenes between protesters and Police and five protesters stormed the Commons. Claire Gorst was a protester outside the REP Theatre on the 18th December and has provided the following account: ‘Most of the media have sensationalised the mood of the protest. I was there in the company of mothers, grandmothers and children. There was no atmosphere of malevolence and no anticipation of violence. What occurred was neither condoned nor incited by the Sikh community leaders. Most of us left without any knowledge that damage had been caused…the media must not be complicit in promoting the very misunderstanding that caused this controversy’ The Times, 22nd December 2004, p14 Cancellation of Behzthi at the REP Theatre Following the events of the 18th December 2004, a meeting was held on the 20th December 2004 between Sikh leaders, the Police and REP Theatre representatives. The REP was still unwilling to make the changes requested by the Sikh Community, therefore the Sikh leaders stated that the protests would continue. The protesters had increased in number and more Sikhs were expected to participate if the performance continued. Due to security fears (Sikh leaders could not guarantee the conduct of all people present at protests) the REP Theatre made the decision to stop the showing of Behzti over the Christmas period. The Sikh leaders accepted the decision, not as what they had wanted, but as the best and most ‘common sense’ decision based on current circumstances. Summary The events that have taken place over the last week have not beneficiated any party. As Sikhs we have been heavily and unfairly criticised by the media and public, who we feel do not have a full understanding of the Sikh objections to Bezthi, or the events that led up to the demonstration on the 18th December 2004. For a community that has prospered and excelled in every quarter of society for many decades, we feel it unfair and very damaging the way in which we are currently portrayed. We value and respect the right to freedom of expression and speech no less than any other community. In fact over 90,000 Sikhs died and over 110, 000 were wounded during World War 1 & 2 fighting for Britain to preserve these very rights. We do however feel it is an illusion, to argue that you can say whatever you like to whoever you want in today’s multi-cultural society and current political climate. There are certain laws and regulations which protect against religious, racial and sexual offences. The United Nations declaration on Human Rights is a universal statement which provides us with freedom of speech and freedom of religion. This does not equate to freedom to offend and we do not feel that writers or artists should be exempt from this. We would also question the motives of both the writer and the REP Theatre in terms of the production of Bezthi. Why is that institutions such as the REP theatre continue to support and fund mediocre, sensationalist and provocative productions which simply demonise and portray Asian communities within a negative fashion. This is a very important issue which we feel needs to be addressed. It does appear that Sikhs have been used as a scapegoat under the argument of free speech and censorship. Recently the BBC withdrew its fictional cartoon Popetown, due to concerns raised by the Catholic Community. Stuart Murphy, the channels controller stated that the comic impact of Popetown would: "not outweigh the potential offence it will cause…There is a fine judgement line in comedy between the scurrilously funny and the offensive…I understand the world has changed since the series was originally commissioned and sympathise with the difficult decision the BBC has had to make." BBC Website It is clear that this whole issue is one that needs to be debated with a sensible and well balanced outcome. However the Sikh community would also like to state that it will continue to protect its faith and when required take appropriate lawful action. -------------------------------------------------------------------------------- [/QUOTE]
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