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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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Hard Talk
The Narcissism Of Small Differences
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<blockquote data-quote="Loveisthereason" data-source="post: 219589" data-attributes="member: 22190"><p>Movie forward, what are the prejudices underpinning the belief that men are more superior to women. There are several prejudices which are all countered by Gurbani but it is important that we identify these else we commit intellectual dishonesty, as can be seen in the previous post, whereby terms such as sexist or racist etc become insignificant labels and fail to reach those concerned with this malaise. These prejudices are mostly unconscious biases justifying the exclusionary practice of women in sikhism or even their disrespect.</p><p></p><p>The first prejudice is inherited from Muslim belief surrounding the idea of "Najaiyez", don't know if that is an accurate spelling, this is a derogatory term for bodily fluid or filth. The idea is that women excrete this during menstruation and that this can come into contact with the sacred and therefore destroy the sanctity of a place. This argument is used against sikhs in general by Muslims who argue God cannot be everywhere because God does not abide with or in filth. Men are therefore superior because women are dirty.</p><p></p><p>The second reason is pollution and is inherited from brahmanism. Again concerning menstruation, a woman unlike a man is unable to control her seed, this is therefore a weakness of females. A woman during her period is unable to exercise and execute cognitive function due to hormonal imbalance. She has an involuntary nature and is discharged from sacred duties. Religious protocol is not even reorganised, instead a women is seen as something that needs to be managed, and that by a man. So in this situation a man is superior because a woman is volatile.</p><p></p><p>The next prejudice is suspicion. This is the wilful ignorance of the intellectual argument for blind faith. For example the intellectual argument that no woman stood up to offer her head when the Khalsa was inaugurated. Despite the fact that this argument exploits an historical event solely on the basis of gender isn't bad enough, followers who are male will take no interest in uncovering this reasoning but will just go along with the sentiment that this is due to tradition. Female angst and opposition to this is then viewed with suspicious.</p><p></p><p>I will end with another prejudice but there are plenty more. This is what I call cultural chardi kalaa, whereby men are not content to rejoice in the welfare of humanity, instead they will infringe on another human being all the while thinking that they are being positive. I went on a yatra and whilst at a large gathering noticed that I was in receipt of alot of advances, I am male, at first thought that this was brotherly love but then I got my buttocks pinched. It goes from being overly friendly to "you want this to". This is a cultural problem which is confused further with the concept of chardi kala. It is a prejudice because chardi kala does not mean we all want the same thing, chardi kala is an enthused state of mind with contentment.</p></blockquote><p></p>
[QUOTE="Loveisthereason, post: 219589, member: 22190"] Movie forward, what are the prejudices underpinning the belief that men are more superior to women. There are several prejudices which are all countered by Gurbani but it is important that we identify these else we commit intellectual dishonesty, as can be seen in the previous post, whereby terms such as sexist or racist etc become insignificant labels and fail to reach those concerned with this malaise. These prejudices are mostly unconscious biases justifying the exclusionary practice of women in sikhism or even their disrespect. The first prejudice is inherited from Muslim belief surrounding the idea of "Najaiyez", don't know if that is an accurate spelling, this is a derogatory term for bodily fluid or filth. The idea is that women excrete this during menstruation and that this can come into contact with the sacred and therefore destroy the sanctity of a place. This argument is used against sikhs in general by Muslims who argue God cannot be everywhere because God does not abide with or in filth. Men are therefore superior because women are dirty. The second reason is pollution and is inherited from brahmanism. Again concerning menstruation, a woman unlike a man is unable to control her seed, this is therefore a weakness of females. A woman during her period is unable to exercise and execute cognitive function due to hormonal imbalance. She has an involuntary nature and is discharged from sacred duties. Religious protocol is not even reorganised, instead a women is seen as something that needs to be managed, and that by a man. So in this situation a man is superior because a woman is volatile. The next prejudice is suspicion. This is the wilful ignorance of the intellectual argument for blind faith. For example the intellectual argument that no woman stood up to offer her head when the Khalsa was inaugurated. Despite the fact that this argument exploits an historical event solely on the basis of gender isn't bad enough, followers who are male will take no interest in uncovering this reasoning but will just go along with the sentiment that this is due to tradition. Female angst and opposition to this is then viewed with suspicious. I will end with another prejudice but there are plenty more. This is what I call cultural chardi kalaa, whereby men are not content to rejoice in the welfare of humanity, instead they will infringe on another human being all the while thinking that they are being positive. I went on a yatra and whilst at a large gathering noticed that I was in receipt of alot of advances, I am male, at first thought that this was brotherly love but then I got my buttocks pinched. It goes from being overly friendly to "you want this to". This is a cultural problem which is confused further with the concept of chardi kala. It is a prejudice because chardi kala does not mean we all want the same thing, chardi kala is an enthused state of mind with contentment. [/QUOTE]
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