AjeetSinghPunjabi

How ‘cut Surd’ has stealthily gained currency among Indian Sikhs

3 posts in this topic

Not trying to be judgemental of monay , but definitely worth a read

If any researcher wants to study identity, I recommend s/he choose Sikhs as subject.

The name Sikh is derived from the Sanskrit word for disciple or learner. Guru Nanak revealed God as a formless, divine intelligence shared by all faiths and agnostics alike. In his world-view, hierarchies of caste, gender, class and religions were delusions.

Guru Gobind Singh, the last of the living gurus, also described God as identity-less. 

"Chakkar chehun arr barrn jaat ar paat nehan jeh; roop rang arr rekh bhekh kou keh na skat keh," he wrote, meaning God, or the supreme intelligence, bears no outward features - physical form, colour, dress, symbols or lineage.

Rationalists then wonder why followers of this philosophy are required to wear their faith on their sleeve if the spiritual force they believe in itself is symbol-less.

Let me attempt an answer to this question. The turbaned Sikh identity is no imitation of God in the first place. Guru Nanak's God is inimitable.

Secondly, identity, in a wider perspective, is never a static representation of orthodoxy. On the contrary, it evokes a sense of connection with history and ideals.

The Khalsa identity, which Guru Gobind Singh in 1699 institutionalised and of which uncut hair wrapped in a turban is the most striking aspect, is a focal point for the Sikhs to navigate something that unites them in the public sphere.

It's not a certificate of virtue. Definitely not.

In fact, in one of his writings incorporated in Sri Guru Granth Sahib, Kabir, the great mystical weaver-poet, declared: "Kabir preet ikk sio keeay aan dubidha jaye; bhavaiy laambey kes kar, bhavaiy gharar muddaye (duality and alienation depart when you love God. It's then immaterial whether you have long hair or a shaven head: Kabir)."

The turbaned Sikh identity, therefore, is not a stamp of spirituality but a corollary of a revolutionary journey from Guru Nanak to the Khalsa of Guru Gobind Singh. It helps Sikhs connect with their history, more so when reading it is not so common.

But the same Sikh identity remains too glaring for the world outside to accept it readily. If you wear it, you cannot hide it. And when you can't hide it, be prepared for some reaction, especially when intolerance mounts. It happened in 1984. It happened 250 years ago during Islamist invasions.

turban_081217052933.jpgIf you wear it, you cannot hide it. Photo: Reuters

And it still happens - from strange looks on the streets of New York or a full-blown assault by some supremacist in some part of the United States.

Let's admit that this identity is not a fashion although some of us have been trying to promote it on the ramp for a couple of decades now.

But the Sikh identity is rapidly declining in the heartland of the faith, Punjab.

Young Sikhs in the region are finding the turban a bother. They feel smarter without it than with a six-metre of cloth wound around their heads.

I am not sure there's any data, but it's widely believed this rejection of the religious headgear gained momentum in the early 1990s. Many factors contributed to it: alleged police excesses during the Punjab unrest, India's sudden economic boom and growing urge among the youth to merge with the rest of the world, mainly under diasporic influence.

Earlier, the phenomenon was pronounced largely among college-going Sikh students. They would forego of their "Sikh pride" in order to be more modern.

But now, the young breed doesn't wait that long. Aided by their parents, many children from the community, especially in rural Punjab, appear to be getting haircuts before 10-12.

Around 2,40,000 results show up when you Google "cut Surd". That's how potential clean-shaven Sikh grooms are being advertised on matrimonial sites, with additional qualifiers like "handsome" and "smart".

It seems an identifiable Sikh disappears in Punjab every day.

But far-off, in Europe and North America, the turban is undergoing a stunning revival.

Diasporic Sikhs, many of whom can be credited or blamed for setting the "cut-Surd" trend back home, are re-embracing their identity rapidly.

Perhaps, they have realised the futility of shedding it to play to the white man's gallery. They appear to have understood cultural cross-dressing is no gateway to raising their racial profile.

People of colour, the Chinese, Mongols, Vietnamese and so forth, earned a place in the western world not by painting themselves white or by undergoing plastic surgery.

Sikhs also worked hard as much as others did, but many of them compromised their turbans to please their foreign hosts.

Not anymore. They now know they can stand out boldly, as a powerful lobby, in multinational, multicultural milieus with - and not without - their visible tradition.

But what about Punjab and India, the cradle of the religion? "cut-Surd" advertisements reflect high levels of acceptance at home of identity-less Sikhs.

It's a deep cut on the faith's umbilical cord. And that's not cool, man.

http://www.dailyo.in/variety/sikhism-turban-guru-nanak-intolerance-indian-diaspora-punjab-cut-surd/story/1/18926.html

 

 

Share this post


Link to post
Share on other sites
3 hours ago, AjeetSinghPunjabi said:

Not trying to be judgemental of monay , but definitely worth a read

If any researcher wants to study identity, I recommend s/he choose Sikhs as subject.

The name Sikh is derived from the Sanskrit word for disciple or learner. Guru Nanak revealed God as a formless, divine intelligence shared by all faiths and agnostics alike. In his world-view, hierarchies of caste, gender, class and religions were delusions.

Guru Gobind Singh, the last of the living gurus, also described God as identity-less. 

"Chakkar chehun arr barrn jaat ar paat nehan jeh; roop rang arr rekh bhekh kou keh na skat keh," he wrote, meaning God, or the supreme intelligence, bears no outward features - physical form, colour, dress, symbols or lineage.

Rationalists then wonder why followers of this philosophy are required to wear their faith on their sleeve if the spiritual force they believe in itself is symbol-less.

Let me attempt an answer to this question. The turbaned Sikh identity is no imitation of God in the first place. Guru Nanak's God is inimitable.

Secondly, identity, in a wider perspective, is never a static representation of orthodoxy. On the contrary, it evokes a sense of connection with history and ideals.

The Khalsa identity, which Guru Gobind Singh in 1699 institutionalised and of which uncut hair wrapped in a turban is the most striking aspect, is a focal point for the Sikhs to navigate something that unites them in the public sphere.

It's not a certificate of virtue. Definitely not.

In fact, in one of his writings incorporated in Sri Guru Granth Sahib, Kabir, the great mystical weaver-poet, declared: "Kabir preet ikk sio keeay aan dubidha jaye; bhavaiy laambey kes kar, bhavaiy gharar muddaye (duality and alienation depart when you love God. It's then immaterial whether you have long hair or a shaven head: Kabir)."

The turbaned Sikh identity, therefore, is not a stamp of spirituality but a corollary of a revolutionary journey from Guru Nanak to the Khalsa of Guru Gobind Singh. It helps Sikhs connect with their history, more so when reading it is not so common.

But the same Sikh identity remains too glaring for the world outside to accept it readily. If you wear it, you cannot hide it. And when you can't hide it, be prepared for some reaction, especially when intolerance mounts. It happened in 1984. It happened 250 years ago during Islamist invasions.

turban_081217052933.jpgIf you wear it, you cannot hide it. Photo: Reuters

And it still happens - from strange looks on the streets of New York or a full-blown assault by some supremacist in some part of the United States.

Let's admit that this identity is not a fashion although some of us have been trying to promote it on the ramp for a couple of decades now.

But the Sikh identity is rapidly declining in the heartland of the faith, Punjab.

Young Sikhs in the region are finding the turban a bother. They feel smarter without it than with a six-metre of cloth wound around their heads.

I am not sure there's any data, but it's widely believed this rejection of the religious headgear gained momentum in the early 1990s. Many factors contributed to it: alleged police excesses during the Punjab unrest, India's sudden economic boom and growing urge among the youth to merge with the rest of the world, mainly under diasporic influence.

Earlier, the phenomenon was pronounced largely among college-going Sikh students. They would forego of their "Sikh pride" in order to be more modern.

But now, the young breed doesn't wait that long. Aided by their parents, many children from the community, especially in rural Punjab, appear to be getting haircuts before 10-12.

Around 2,40,000 results show up when you Google "cut Surd". That's how potential clean-shaven Sikh grooms are being advertised on matrimonial sites, with additional qualifiers like "handsome" and "smart".

It seems an identifiable Sikh disappears in Punjab every day.

But far-off, in Europe and North America, the turban is undergoing a stunning revival.

Diasporic Sikhs, many of whom can be credited or blamed for setting the "cut-Surd" trend back home, are re-embracing their identity rapidly.

Perhaps, they have realised the futility of shedding it to play to the white man's gallery. They appear to have understood cultural cross-dressing is no gateway to raising their racial profile.

People of colour, the Chinese, Mongols, Vietnamese and so forth, earned a place in the western world not by painting themselves white or by undergoing plastic surgery.

Sikhs also worked hard as much as others did, but many of them compromised their turbans to please their foreign hosts.

Not anymore. They now know they can stand out boldly, as a powerful lobby, in multinational, multicultural milieus with - and not without - their visible tradition.

But what about Punjab and India, the cradle of the religion? "cut-Surd" advertisements reflect high levels of acceptance at home of identity-less Sikhs.

It's a deep cut on the faith's umbilical cord. And that's not cool, man.

http://www.dailyo.in/variety/sikhism-turban-guru-nanak-intolerance-indian-diaspora-punjab-cut-surd/story/1/18926.html

 

 

'A corollary...' is this guy an <banned word filter activated> or something?

Share this post


Link to post
Share on other sites
5 hours ago, 13Mirch said:

'A corollary...' is this guy an <banned word filter activated> or something?

Hes known to write similar trash in his other pieces related to Sikhism 

Share this post


Link to post
Share on other sites

Create an account or sign in to comment

You need to be a member in order to leave a comment

Create an account

Sign up for a new account in our community. It's easy!


Register a new account

Sign in

Already have an account? Sign in here.


Sign In Now

  • Topics

  • Posts

    • I already said that, read the thread!
    • You can't really convert you more adopt the principles 
    •   Perfect Guidance from the Bani, on what we should devote,and how should we devote Him, in the form of Artee.   ਨਾਮੁ ਤੇਰੋ ਆਰਤੀ ਮਜਨੁ ਮੁਰਾਰੇ ॥ Naam Thaero Aarathee Majan Muraara Your Name, Lord, is my adoration and cleansing bath   ਹਰਿ ਕੇ ਨਾਮ ਬਿਨੁ ਝੂਠੇ ਸਗਲ ਪਾਸਾਰੇ ॥੧॥ ਰਹਾਉ ॥ Har Kae Naam Bin Jhoothae Sagal Paasaarae ||1|| Rehaao || Without the Name of the Lord, all ostentatious displays are useless   ਨਾਮੁ ਤੇਰੋ ਆਸਨੋ ਨਾਮੁ ਤੇਰੋ ਉਰਸਾ ਨਾਮੁ ਤੇਰਾ ਕੇਸਰੋ ਲੇ ਛਿਟਕਾਰੇ ॥ Naam Thaero Aasano Naam Thaero Ourasaa Naam Thaeraa Kaesaro Lae Shhittakaarae || Your Name is my prayer mat, and Your Name is the stone to grind the sandalwood. Your Name is the saffron which I take and sprinkle in offering to You.   ਨਾਮੁ ਤੇਰਾ ਅੰਭੁਲਾ ਨਾਮੁ ਤੇਰੋ ਚੰਦਨੋ ਘਸਿ ਜਪੇ ਨਾਮੁ ਲੇ ਤੁਝਹਿ ਕਉ ਚਾਰੇ ॥੧॥ Naam Thaeraa Anbhulaa Naam Thaero Chandhano Ghas Japae Naam Lae Thujhehi Ko Chaarae ||1|| Your Name is the water, and Your Name is the sandalwood. The chanting of Your Name is the grinding of the sandalwood. I take it and offer all this to You. ||1||   ਨਾਮੁ ਤੇਰਾ ਦੀਵਾ ਨਾਮੁ ਤੇਰੋ ਬਾਤੀ ਨਾਮੁ ਤੇਰੋ ਤੇਲੁ ਲੇ ਮਾਹਿ ਪਸਾਰੇ ॥ Naam Thaeraa Dheevaa Naam Thaero Baathee Naam Thaero Thael Lae Maahi Pasaarae || Your Name is the lamp, and Your Name is the wick. Your Name is the oil I pour into it.   ਨਾਮ ਤੇਰੇ ਕੀ ਜੋਤਿ ਲਗਾਈ ਭਇਓ ਉਜਿਆਰੋ ਭਵਨ ਸਗਲਾਰੇ ॥੨॥ Naam Thaerae Kee Joth Lagaaee Bhaeiou Oujiaaro Bhavan Sagalaarae ||2|| Your Name is the light applied to this lamp, which enlightens and illuminates the entire world. ||2||   ਨਾਮੁ ਤੇਰੋ ਤਾਗਾ ਨਾਮੁ ਫੂਲ ਮਾਲਾ ਭਾਰ ਅਠਾਰਹ ਸਗਲ ਜੂਠਾਰੇ ॥ Naam Thaero Thaagaa Naam Fool Maalaa Bhaar Athaareh Sagal Joothaarae || Your Name is the thread, and Your Name is the garland of flowers. The eighteen loads of vegetation are all too impure to offer to You.   ਤੇਰੋ ਕੀਆ ਤੁਝਹਿ ਕਿਆ ਅਰਪਉ ਨਾਮੁ ਤੇਰਾ ਤੁਹੀ ਚਵਰ ਢੋਲਾਰੇ ॥੩॥ Thaero Keeaa Thujhehi Kiaa Arapo Naam Thaeraa Thuhee Chavar Dtolaarae ||3|| Why should I offer to You, that which You Yourself created? Your Name is the fan, which I wave over You. ||3||   ਦਸ ਅਠਾ ਅਠਸਠੇ ਚਾਰੇ ਖਾਣੀ ਇਹੈ ਵਰਤਣਿ ਹੈ ਸਗਲ ਸੰਸਾਰੇ ॥ Dhas Athaa Athasathae Chaarae Khaanee Eihai Varathan Hai Sagal Sansaarae || The whole world is engrossed in the eighteen Puraanas, the sixty-eight sacred shrines of pilgrimage, and the four sources of creation.   ਕਹੈ ਰਵਿਦਾਸੁ ਨਾਮੁ ਤੇਰੋ ਆਰਤੀ ਸਤਿ ਨਾਮੁ ਹੈ ਹਰਿ ਭੋਗ ਤੁਹਾਰੇ ॥੪॥੩॥ Kehai Ravidhaas Naam Thaero Aarathee Sath Naam Hai Har Bhog Thuhaarae ||4||3|| Says Ravi Daas, Your Name is my Aartee, my lamp-lit worship-service. The True Name, Sat Naam, is the food which I offer to You.   Just amazing...just beautiful... Sat Bani Sat Sree Akal.  
    • Blase means to be indifferent or unconcerned. However, you perceive my writing on Dasam Bani being reintroduced to be both nonchalant (why don't we bring in another French word) but also emotional and angry at the same time. That kind of makes for an oxymoron; contradictory terms.  When attempting to have any genuine and fruitful discussion I have experienced it is helpful to not speculate or make conjecture about the viewpoints of another. If curious or in doubt, just ask; ask with the innocent interest of a child. Other genuine level-headed people will gladly oblige. Fools like myself may otherwise find injury in your guesswork.   Bringing in Samparda Kathavachaks fixes the symptom not the illness. The root problem that will fester and multiply is unaddressed. Is this a strategy for the long term that will bring unity and togetherness in the Panth? No. I have posted an excerpt of my last post on this topic below for your convenience, often my arguments become TL;DR.     Again, conjecture and scorn for a person you genuinely want to have dialogue with may not be useful. Some may misinterpret your heartfelt intentions.   If I'm not mistaken, it was rescinded after just two years!  Here is the difference: When the Sikhs took the jagir from the Mughals, they took it after deliberation, discussion, and the approval of the Sarbat Khalsa Baba Harnam Singh Dhumma has built no such discussion and consensus building into his strategy, not even with the Sant Samaj. Heaps of them condemn his political choices.  Getting the discourse changed to Gurmat is good. But the underlying problems remain unaddressed; problems that do the most to hold the Panth back as outlined in my above post.  The jagir allowed the Sikhs to consolidate different jathas under the leadership of Kapur Singh into the Dal Khalsa. Factions were brought together.  They used the political calm to develop their autonomous power and establish their sovereignty This was political power and control that they were able to grow for the Panth. The jagir was taken away very quickly, but look at what they accomplished in that time. The Khalsa was brought together in unity to fight for our future prosperity.  I highly doubt the SIkhs who had been hunted down by Zakariya Khan suddenly became enthralled by his friendship. They took the jagir in a collective, panthic decision and likely knew they could be double-crossed. But they mustered their forces and were in a stronger position for when it did happen.  In all the major issues of the Panth that I have outlined in my previous posts, Baba Harnam Singh Dhumma has made little headway in ameliorating them.  No political autonomy is established for the Panth. The Indian government regulated the SGPC, the SGPC in turn is run by Badal and the Shiromani Akali Dal (Badal). There is no autonomy or control of the Panth in its own affairs, we are led by the string where the political elite wish to go.  As I stated previously: Baba Harnam Singh Dhumma's strategy gives the Panth no autonomy, no control, and he has not pushed forward the Panth's interests in any worthwhile long-lasting way.