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Found 11 results

  1. I wrote this after being on the other topic that was made regarding the negative portrayal of a Sikh woman in a Pakistani drama. Here are some of my observations over the years: The portrayal of Sikhs in Pakistani cinema ranges from the sometimes positive to the rather often negative end of the spectrum. One of the first films to be a big hit in Pakistan was based on a fictional Sikh character during the times of partition: Kartar Singh (1959). While initially Kartar is shown as a rogue, he has a change of heart after the Muslim protagonist Umerdeen saves his life. Sikhs were generally shown as ill-mannered drunkards in many films, often without their turbans. Some other films with Sikh characters include Gabroo Putt Punjab De (1969), Balwant Kaur (1975), Chan Veryam (1981), Gernail Singh (1989) and so on. In Veryam (1981) they show the Muslim protagonist saving a Sikh girl from the British while all the Sikhs of the village failed to defend her (including the 'gyani'). Later she runs away to his house and converts to Islam. When her brother finds out and goes after her she gives him a whole speech of seeing the 'light' and inviting him to leave Sikhi as well, a rather demeaning scene that can be seen from 1:47:00 onwards here: https://www.youtube.com/watch?v=9XfkiHQViLc. One can't fail but see the constant subconscious need to show Sikh women converting to Islam, be it the films like Veryam (1981) & Larki Punjaban (2003, with a 'twist' in the end to please Sikhs) or TV Drama Bilqees Kaur (2012). Besides that the clear attempts to show the Hindus as scheming villain creating problems between Sikhs and Muslims is also seen in their films. You have to give them credit where its due though, they made a drama on the dark periods of fake police encounters in Indian Punjab. It is called Kesri Painday. A young Pakistani Sikh was also part of the cast.
  2. A Sikh lady got into scuffle with Korean Christian ladies who were being disrespectful and trying to convert Sikhs at our Harmandar Sahib in Amritsar. Some people tried to malign the Sikh lady saying she was a Hindu convert and trying to pitch the Sikhs against Christians in Punjab. But now the Christian missionaries are going live themselves on their FBs in Harmandar Sahib. When will Sikhs finally wake up? Only a few Sikh youth were going to convert to Christianity in the late 19th century and it triggered the biggest revival in our faith in the form of the Singh Sabha movement and today lacs have become Christian and we're still sleeping.
  3. Potential Sikh Convert

    I have a really strange situation that I want some feedback on. Ever since I've been a young girl (I'm a teenager now) I've been extremely spiritual, and over the past few years, I've been experimenting with different religions. After rejecting Christianity and Judaism, I found information on the Sikh faith, and instantly fell in love. I've been to one gurdwara service, and loved it. I'm certain that this is the right path for me, but at the same time, it's difficult to get information only off of the internet and from books. I have several extremely stupid questions that I'm hoping someone might be able to answer. As a white girl in a small town, I really don't have many people to talk to about this, and I really am interested in becoming more involved with the Sikh faith. 1. How long are you supposed to meditate for (approximately)? 2. Does anyone know any resources for learning Punjabi (so I can understand the service better)? 3. What are the rules on modesty for women, if any? 4. What is the difference for a women between wearing a chunni/dupatta vs a turban? 5. Are there any versions of sri guru granth sahib available in English? Thanks so much for taking the time to read this! I know these are probably really straightforward questions, but these are the major questions not yet answered by anyone Shukria!
  4. Cutting Kesh Against My Will

    I am a child convert to Sikhi about roughly 1-year-ago. Now I want to keep my kesh and my parents force me to get my hair cut. Technically, I could just sit in place and not get into the car to go to the barbershop, but they treat me different and my life will become a living Hell. The Khalsa way is to explain it to them.I've tried but they say, "this is too far...and you are only twelve...you cannot grow out your hair". What can I do? I know the power is in God's hands, but I still don't know what to do. Please help blessed Khalsa Panth Ji! Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh!
  5. Blind Conversion

    https://www.youtube.com/watch?v=TJ0EeaJ65Yc Why do people just convert so easily? Are they a bit idiotic, do they not read before converting?
  6. It would be no exaggeration to say that Sikhi, of all the world's major religions, stands quite apart from the rest in that it is the most egalitarian (supportive of the equality of men and women, highborn and lowborn, all races) and one of the least obstructive in the path of the scientific method and intellectual discussion, in that our Guru Sahibaan (themselves keen religious and political commentators, and critical thinkers) did not conceive any creation myths or make flagrantly untrue statements about the nature of reality. At the end of every Ardas in every Gurdwara around the world we pray for Sarbat Da Bhalla, the good of all mankind. It seems to me that if the greater part of mankind could be brought into the Sikh fold, the world would be a better place and all mankind would be better off. How can this even be argued given everything our faith stands for? Every progressive value which all the cultures of the world have just happened upon in the last century or so has been institutionalized in the Sikh Panth since the 1500s. So why do we not attempt to spread the message of Sikh more actively? There is an abundance of parchaaraks who direct their sermons towards other Sikhs, but I know of none who set out to convert non-Sikhs. I believe this is because many Sikhs appear to be under the misapprehension that Sikhi does not permit missionary work or proselytization. That any Sikh could continue to believe this when Guru Nanak himself, on his four great Udaasis, actually set out to spread his message and acted as a 'missionary' to the fullest extent of that word, I think beggars belief. Are we so scared of offending other people's beliefs, many of which are backward and actually harmful, that we will deny to everyone the teachings of a faith that has the potential to be one of the most profound forces for good in the world today? Why shouldn't we have missionaries who seek to convert other people from other religions, and why should we sit on our hands and leave the world vulnerable to the retrograde preachments of predatory Christian and Muslim missionaries? Am I violating any principles of Gurbani for thinking this way?
  7. Last Updated: Friday, 5 December, 2003, 13:31 GMT E-mail this to a friend Printable version Reunion heals partition wounds By Zulfiqar Ali BBC correspondent in Muzaffarabad Harbans Kore hugs daughter Zeenat Bibi at the reunion A 77-year-old Indian woman who has had two homelands, two husbands and two religions has finally brought her family together after decades of separation. "My wish was to see my children again once in my lifetime and my wish has come true," said Harbans Kore at the family reunion in Pakistan. Ms Kore, a Sikh, had travelled from the Indian city of Ahmedabad to meet the Muslim son and daughter she had not seen for more than 40 years. Ms Kore's story began at the time of the partition of India and the creation of Pakistan in 1947. She and her husband were Kashmiri Sikhs living in the village of Pataika, 16 kilometres (11 miles) north-east of Muzaffarabad in what is now Pakistan-controlled Kashmir. Tensions between Muslims and those Hindus and Sikhs still living in the area were such that after a few years Ms Kore's husband fled to India. I wish she could stay with us but she cannot because she has to go back. She has a family there also Zeenat Bibi, daughter She was left behind. Assuming the husband had gone forever, Ms Kore converted to Islam, marrying a Muslim man named Hadayatullah. Together they had a son, Manzoor Hussein Awan, and a daughter, Zeenat Bibi. But in the mid-1950s, Ms Kore was forced to leave for India under an agreement between Islamabad and Delhi to reunite women with their original families. That was when her separation from daughter Zeenat and son Manzoor began. In India, Ms Kore re-converted to Sikhism and had another two daughters and a son with her first husband. Telephone contact For many years, the members of the divided family did not know of each other's whereabouts or even if they were alive. Then seven years ago Zeenat, now 53, and her brother, 48, found out through a relative that their mother was still alive. Brothers in arms Dalveer Singh and Manzoor Hussein Awan "It was just two years ago that we were able to locate her telephone number and then we spoke by telephone, wrote letters and exchanged pictures," said Zeenat. The family wanted to meet immediately but heightened tension between the now nuclear rivals India and Pakistan prevented it. It was not until the recent thaw and the resumption of a bus service between the Pakistani city of Lahore and India's capital, Delhi, in July that their dreams were realised. Ms Kore finally crossed back into Pakistan last week, accompanied by her Sikh son, Dalveer Singh, and her daughter-in-law. They were greeted by Zeenat and Manzoor, along with grandchildren and other family members, at the Wagah border crossing. One of Ms Kore's Sikh daughters joined the reunion this week, along with the daughter's husband and own daughter. Ancestral village Ms Kore said: "It is lovely to see my children after all these years. I am lucky to see my son and daughter and my grandchildren again after such a long time and I feel so happy." Until seven years ago the divided family had had no contact Ms Kore and other family members are staying with her family in Muzaffarabad until the middle of December. But one person Ms Kore could not be reunited with was her Muslim husband - he died two years after she left for India. Ms Kore wants to show her ancestral village to her Indian children but is not sure if the authorities in Muzaffarabad will allow her to go there. Zeenat said: "We know how we suffered all these years and how badly we missed our mother. I wish she could stay with us but she cannot because she has to go back. She has a family there also." Her only other regret was that her mother could not attend the wedding of her son last October. She invited the family but they could not get the visas or bus tickets in time. Manzoor said of the reunion: "We have been deprived of our mother's love and affection for more than four decades and now we are so happy to meet our mother and family. "It is the first time in my life I have found this happiness. Everybody is happy - my wife, my children, my sister and every member of our family that we are together again." Have any people here got relatives in pakistan?
  8. American Converts

    Since 2009 I have studied Sikhi off and on. I met some that year from Fresno while we were all camping in Sequoia. They told me about their religion and I visited their Gurdwara once down from the mountain. At the time it was so new I never thought to ask, how do the majority of Ethnically Punjabi Sikhs feel about non Punjabi converts? Guru Nanak traveled all the way to Mecca. It seems like a universal religion.
  9. I Though Sikhi Says

    it dosent matter what religion u r, aslong as u follow it properly u will be one with god. So is the reason why ppl don't look at sikhi and convert because it says that? can someone help me im very confused
  10. Well I remember talking to my chachaji a while back about his meeting with the Singh who wrote the book Gandhi : Behind the Mask of Divinity (US army Colonel G.B. Singh). What G.B. Singh told was he came from a family that was very much a Brahmanistic thought. If i'm not mistaken (don't quote me on this) part of his family was Sikh and part was Hindu Brahman and he used to follow Gandhi. To cut a long story short, he understands the caste system structure and he sees how it's still a very powerful tool that makes India 'go'. His claim to bring the Sikh population up again is to do what Sikhs have been doing in the past, to empower and help the needy. In today's terms, just like in history, it's the lowest castes. The Gurus abolished casteism and even fought with the pahari rajas because they Hindu hill rajas felt they needed to enforce casteism. Despite the caste system being formally and practically abolished along with the implementation of complete gender equality by the Guru Sahiban, today we see this backward tradition crept back into the psyche of the Sikhs of surprisingly not only Punjab, but even in Sikhs living abroad. How can we help bring an end to casteism? Help empower the lower castes (Dalits and other lowe casts) in Punjab by giving them necessary supplies which include: food, medicine, educational support and establish places where people can come and listen to REAL Sikh parchar if they want to (parchar of Sach). The SGPC is corrupted in laalach and no one in Punjab really cares to an extent to organize something like this and those that do care aren't in positions where they can empower themselves to bring such a movement. G.B. Singh said if he did this he knows he would be banned from India and sent back to the USA. The reason why this isn't happening is because groups are trying to cause further division and fighting among Sikhs so we can't come to a consensus as one Khalsa Panth and move forward. I was watching a interview by Giani Pinderpal Singh ji and he said the main problem is not that Sikhi is gone in Punjab, but because Sikhs in Punjab don't have a direction and if given one they will take it. He also says that some people only tie white dastar, some only neeli, some only kesri but each flower has it's own traits and we should appreciate it. My interpretation is that we shouldn't become so hard lined in which school of thought we prescribe to when it divides us as a Khalsa Panth. The main problem isn't money, the main problem isn't being able to devote time, the main problem isn't a lack of sewadars and the main problem isn't with the average Sikh. The problem is that we see too many differences and have too much ego to come together and tackle this issue. How do we come together as one Panth and accomplish this task of helping the down trodden people of Punjab. What i think we'll find is, if we can manage to accomplish this task, it will solve many problems that we currently face
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