DOCSLIB.ORG

Religious Education Year 9 Summer 1 Sikhism Week Begin Ning

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

Religious Education Year 9 Summer 1 Sikhism Week Begin ning Lesso Lesso Lesso Lesso Lesso Lesso Lesso Lesso Lesso Lesso n 9: n 1 n 2 n 3 n 4 n 5 n 6 n 7 n 8 n 9 Khalsa The The The 5 The The Lalo_a Sikh_F Life_A story story K’s in Gurdw Guru nd_th estival fter_D Wahe of of Sikhis ara Grant e_Cha s eath guru Guru Vaisak m h ppatti Nanak hi Sahib 1 LESSON 2 – The story of Vaisakhi Instructions: 1. Complete the DNA questions on slide 15 and self-assess using a green pen and the answers on slide 16. 2. Read the background information on slide 18. Using an online dictionary, find the definitions of the keywords in bold and Underlined. 3. Read the worksheet titled ‘ Story: Miracle of Vaisakhi’ on slide 23. When finished, type in the video link on slide 19 in a web browser and watch the entire video. After the video, answer the three ‘describe’ questions in full sentences on slide 19. 4. Using the information sheet titled ‘Guru Gobind Singh and the Khalsa pg 102-103’ on slide 24, Complete the ‘Check your understanding’ questions at the bottom of pg103. 5. Complete the PEEL paragraph on slide 21 and use the ‘Teacher Exemplar’ on slide 22 to self-assess using a green pen once complete. You may use the resources to help you. 2 Ready to learn? Enter quickly and quietly. Sit in your assigned seat. Format your desk with your Passport and your equipment. Write the Learning objective and date for today’s lesson and underline them with a ruler LO: To describe how Sikhs felt during the creation of the Khalsa. Complete the DNA activity first then write the date and LO Questions (knowledge recap from previous lessons) 1. How might someone describe Guru Nanak as a person? DNA 2. Explain the story of ‘Nanak lost in the river’. 3. ‘Nanak’s story was not a miracle’. Explain your opinion. LO: To describe how Sikhs felt during the creation of the Khalsa. Key Words: Khalsa, Vaisakhi, Guru Gobind Singh, Panj Pyaare, Panj Kakke. Focussed Five Minutes: there are no questions and no talking for the first five minutes until the DNA is complete. 3 Great is the power of habit DNA ANSWERS: Green Pen Reflection Questions (knowledge recap from previous lessons) 1. How might someone describe Guru Nanak as a person? Guru Nanak can be described as someone who is God conscious, compassionate, wise, respectful, leader. 2. Explain the story of ‘Nanak lost in the river’. Guru Nanak went with his friend for a dip in the river. After a while, his friend noticed he hadn’t resurfaced. Nanak came out of the water three days later and said that he had been with God. He said “There is no Hindu, There is no Muslim, who’s path shall I follow? I shall follow God’s path” DNA Answers DNA 3. ‘Nanak’s story was not a miracle’. Explain your opinion. Give one argument for and one argument against the statement. LO: To describe how Sikhs felt during the creation of the Khalsa. Key Words: Khalsa, Vaisakhi, Guru Gobind Singh, Panj Pyaare, Panj Kakke. 4 The Khalsa LO: To describe how Sikhs felt during the creation of the Khalsa. Learning Objective Learning LO: To describe how Sikhs felt during the creation of the Khalsa. Key Words: Khalsa, Vaisakhi, Guru Gobind Singh, Panj Pyaare, Panj Kakke. 5 Background Information During the festival of Vaisakhi, Guru Gobind Singh, the final and 10th Guru in Sikhism created a group called the ‘Khalsa’ Sikhs. This group is a dedicated group of Sikhs who live their entire life based on what God tells them to do. They live a strict code of conduct and believe that by living a life as a khalsa Sikh, they are rewarded with good Karma which in turn means that after they die their soul can attain moksha and liberation. To qualify to join the Khalsa, Sikhs must take part in a ceremony called Amrit. Background Information Background LO: To describe how Sikhs felt during the creation of the Khalsa. Key Words: Khalsa, Vaisakhi, Guru Gobind Singh, Panj Pyaare, Panj Kakke. 6 TASK: 1. Read the story titled ‘Story: Miracle of Vaisakhi’. 2. Then type the link into a web browser and watch the video In full sentences: Describe what you think Guru Gobind Singh must have been feeling when he was calling people to the front. Describe what you think the five people must have been feeling when they came up to the tent. Describe what you think the crowd must have been feeling. https://www.youtube.com/watch?v=yBDhEon1d_U LO: To describe how Sikhs felt during the creation of the Khalsa. Key Words: Khalsa, Vaisakhi, Guru Gobind Singh, Panj Pyaare, Panj Kakke. 7 TASK: Using the information sheet titles ‘Guru Gobind Singh and the Khalsa pg 102-103’. Read the information sheet and answer the ‘Check your understanding’ questions at the bottom of pg103. LO: To describe how Sikhs felt during the creation of the Khalsa. Key Words: Khalsa, Vaisakhi, Guru Gobind Singh, Panj Pyaare, Panj Kakke. 8 Explain two reasons why the story of the Khalsa is important to Sikhs. Success criteria: Use the worksheets to support your points. Explain fully using PEEL paragraphs Include a religious teaching and key words Include an example Give clear points which link to the question Link your paragraph back to the question One reason why the story of the Khalsa is important to Sikhs is because… 10 minutes For example… (give an example from the story) Two clear PEEL Challenge Task Challenge This means… (explain your point here) paragraph! Therefore, (link back to the question) LO: To describe how Sikhs felt during the creation of the Khalsa. Key Words: Khalsa, Vaisakhi, Guru Gobind Singh, Panj Pyaare, Panj Kakke. 9 Explain two reasons why the story of the Khalsa is important to Sikhs. One reason why the Khalsa is important to Sikhs is because this remembers the beginning of a new group who would end up dedicating their entire lives for the sake of Waheguru. For example, in the story, Guru Gobind Singh said to the crowd “who would be willing to sacrifice their lives for God?” This means that the Guru had a clear idea of what he wanted to do. By sacrifice he wanted to know which people were ready to live their lives in the path of God by doing good deeds, by helping the poor, and by becoming less greedy and selfish. TEACHER EXAMPLAR TEACHER Therefore, the Khalsa is an important moment in Sikh history for all Sikhs. LO: To describe how Sikhs felt during the creation of the Khalsa. Key Words: Khalsa, Vaisakhi, Guru Gobind Singh, Panj Pyaare, Panj Kakke. 10 Story: Miracle of Vaisakhi The story comes from India. It happened a long time ago, over 300 years. For the Sikhs life was difficult. They had been under attack for many years. There were lots of poor people without anyone to help them. The Sikh leader was called Guru Gobind Singh. Guru means teacher, and he taught people about God. Guru Gobind Singh decided things had to change, and so, on the spring festival of Vaisakhi, he called the Sikhs to join him. There was a huge crowd, over 20,000 people. Guru Gobind Singh stood outside his tent and called out: 'I need a Sikh who is willing to die for God and for the Guru.' His words were passed through the crowd. Everyone was amazed. Who was devoted enough to give up their life? Twice more the Guru called out to the crowd and asked the question. Then one man came forward. Guru Gobind Singh took him into his tent. After a while the Guru came out by himself. But in his hand was a sword covered in blood! The crowd gasped. Then the Guru asked again. 'Who is willing to die for God and the Guru?' Surely no one else would come forward. What about that sword with blood on the blade? But then another man stepped forward and went into the tent with the Guru. Once again the Guru came out of the tent alone, with blood on his sword. Then amazingly, another man stepped forward and went into the tent, and then another. Four brave and devoted men - and each time the Guru stepped out of the tent alone, with his sword in his hand. Then a fifth man stepped forward and went into the tent with the Guru. How many men must die, the crowd wondered. But this time the Guru came out of the tent, with his sword, and behind him were the five men. They were still alive! 'This was a test,' the Guru explained, 'to see who was brave enough and willing to give up everything to show how much they were devoted to God.' The Guru called the five men the 'Panj Pyare', the beloved pure ones. They were to become the first members of a group called the Khalsa, which would defend the Sikh faith and care for the poor and helpless, whoever they were and whatever they believed. Then the Guru made a mixture of sugar and water called 'amrit' and gave it to the pure ones. He asked the beloved pure ones to give him some of the amrit, to show that although he was the Guru, all people were equal in God's eyes. That day amrit was given to people in the crowd who said that they believed in one God, and that all people were equal.
Recommended publications
  • Clarifying the Task of the Church in a Secular Age

    Clarifying the Task of the Church in a Secular Age

    Lumen et Vita 10:2 (2020), doi:10.6017/lv.v10i2.12499 ​ ​ ​ Clarifying the Task of the Church in a Secular Age Grace Mariette Agolia Abstract This paper argues that a proper theological understanding of the church-world relationship must avoid the tendency to dichotomize the two. Instead of regarding the world as a godless place, Christians must affirm in faith that the world is fundamentally graced, since it is the product of God’s desire to communicate Godself. First, this paper draws upon the work of philosopher Charles Taylor to elucidate the meaning of “secularity” in the Western context. Then, the paper appeals to Karl Rahner’s theology in exploring the prophetic and dialogical functions of the church with respect to society, which entails the church’s own self-critical task as a listening, discerning, and synodal church. Rather than privatizing faith, the minority status of the church in society allows it to fulfill its mission more authentically as servant and sacrament of God’s kingdom. Finally, this paper proposes that any impingement of the ostensible sacred-secular divide starts with the works of mercy because these directly confront the contingencies and vagaries of human life, touching upon our innate need for one another. Text Introduction The church’s task in a secular age is no different from its mission in any other time: 1 proclaiming the good news of salvation from God in Jesus Christ through the Holy Spirit. This mission is oriented both toward the world (ecclesia ad extra) and the ecclesial community itself ​ ​ 1 In this paper, I use “church” to refer to the universal church and “Church” to designate the Catholic Church in particular, my own faith tradition.
  • Shri Guru Nanak Dev Life, Travels and Teachings Other Books by the Author

    Shri Guru Nanak Dev Life, Travels and Teachings Other Books by the Author

    Shri Guru Nanak Dev Life, Travels and Teachings Other Books by the Author The other books by the author, Dr. G.S. Chauhan are: 1. Guru Nanak Dev's Japji Sahib. 2. Guru Arjan Dev's Sukhmani Sahib 3. Bani of Bhagats 4. The Gospel of the Sikh Gurus 5. Rahras & Kirtan Sohila 6. Nitnem All these books are being distributed 'free of cost' among the general public by the All India Pingalwara Charitable Society (Regd.), Amritsar. Shri Guru Nanak Dev Life, Travels and Teachings Dr G.S. Chauhan Dr Meenakshi Rajan Publisher : Dr. Inderjit Kaur President All India Pingalwara Charitable Society (Regd.) Amritsar Shri Guru Nanak Dev Life, Travels and Teachings by Dr. G.S. Chauhan Dr. Meenakshi Rajan © Writer March : 2012 ISBN: 978-81-923150-1-0 Publisher : Dr. Inderjit Kaur President All India Pingalwara Charitable Society (Regd.) Amritsar Printed at: Printwell 146, Industrial Focal Point, Amritsar Dedication This Humble effort to describe Shri Guru Nanak Dev's Life, Travels and Teachings is dedicated to the great saint of twentieth century, Bhagat Puran Singh, founder of All India Pingalwara Charitable Society (Regd.) Amritsar. It was due to his blessings when I met him in July 1991 that an ignorant person like me could study and understand Gurbani and write about the Guru' teachings. Bhagat Puran Singh was a great soul and even now, he guides and removes suffering of those who help his mission of running Pingalwara. I have seen that in many cases, when some people sent donations with full faith, their diseases were cured and problems solved.
  • Gurdwara Cut out and Match the Labelled Pictures with Their Corresponding Fact

    Gurdwara Cut out and Match the Labelled Pictures with Their Corresponding Fact

    Gurdwara Cut out and match the labelled pictures with their corresponding fact. Nishan Sahib Four Doors Shoe Rack Head Covering Manji Sahib Golak RE | Year 3 | Sikhism | Special Places | Lesson 3 Chaur Langar This is a flag that shows the This is a free communal kitchen. Gurdwara is a place of worship. These show that all people are It is where worshippers donate money welcome. to the temple. Hair must be covered before entering This is where the Guru Granth Sahib the Darbar Sahib (prayer hall). is placed during the day. This is a fan waved over the holy Shoes are placed here. book. It is made from yak's hair. RE | Year 3 | Sikhism | Special Places | Lesson 3 Gurdwara Activity Answers This is a flag that shows the Gurdwara Nishan Sahib is a place of worship. These show that all people are Four Doors welcome. Shoe Rack Shoes are placed here. Hair must be covered before entering Head Covering the Darbar Sahib (prayer hall). This is where the Guru Granth Sahib is Manji Sahib placed during the day. It is where worshippers donate money Golak to the temple. Chaur This is a fan waved over the holy book. Langar This is a free communal kitchen. RE | Year 3 | Sikhism | Special Places | Lesson 3 Gurdwara Cut out and match the labelled pictures with their corresponding fact. Nishan Sahib Four Doors Shoe Rack Head Covering Manji Sahib Golak RE | Year 3 | Sikhism | Special Places | Lesson 3 Chaur Palki Sahib Langar Darbar Sahib Chanani RE | Year 3 | Sikhism | Special Places | Lesson 3 It has the Sikh symbol called the ‘Khanda’ This is a raised platform.
  • Presently Published Dasam Granth and British Connection; Guru Granth Sahib As the Only Sikh Canon

    Presently Published Dasam Granth and British Connection; Guru Granth Sahib As the Only Sikh Canon

    Presently Published Dasam Granth and British Connection; Guru Granth Sahib as the only sikh canon (From www.GlobalSikhStudies.net) Jasbir Singh Mann M.D., California. The lineage of Personal Guruship was terminated ( Canon Closed) on October, 6th Wednesday1708 A.D. by the 10th Guru, Guru Gobind Singh Ji, after finalizing the sanctification of Guru Nanak’s Mission and passing the succession to Guru Granth Sahib as future Guru of the Sikhs. This was the final culmination of the Sikh concept of Guruship, capable of resisting the temptation of continuation of the lineage of human Gurus. The Tenth Guru while maintaining the concept of ‘Shabad Guru’ also made the Panth distinctive by introducing corporate Guruship. The concept of Guruship continued and the role of human gurus was transferred to the Guru Panth and that of the revealed word to Guru Granth Sahib making Sikhism a unique modern religion. This historical fact is well documented in Indian, Persian and Western Sikh sources of 18th century. Indian sources: Sainapat (1711), Bhai Nand Lal, Bhai Prahlad, and Chaupa Singh, Koer Singh (1751), Kesar Singh Chhibber (1769-1779Ad), Mehama Prakash (1776), Munshi Sant Singh ( on account of Bedi family of the Ulna, Unpublished records), Bhatt Vahi’s. Persian sources: Mirza Muhammad (1705-1719 AD), Sayad Muhammad Qasim (1722 AD), Hussain Lahauri(1731), Royal Court News of Mughals, Akhbarat-i-Darbar-i-Mualla (1708). Western sources: Father Wendel, Charles Wilkins, Crauford, James Browne, George Forester, and John Griffith. These sources clearly emphasize the tenets of Nanak as enshrined in Guru Granth Sahib as the only promulgated scripture of the Sikhs.
  • Harish Ji Mata Sahib Kaur Girls Hostel

    Harish Ji Mata Sahib Kaur Girls Hostel

    MATASAHIBKAUR TheMotherOfTheKhaisa Mata Sahib Kaur Girls' Hostel 2019-20 A large number of girl students from outside Delhi even from smaller towns aspire to have access to education in the capital and Delhi University is replete with examples of young and enterprising women who have made a mark in the society. Seeing this, Sri Guru Gobind Singh College of Commerce has decided to develop hostel facilities for the girl students in the name of Mata Sahib Kaur Ji. The hostel is located inside the college campus. With 42 rooms, it can accommodate the 126 undergraduate girl students of the college. Mata Sahib Kaur is wife of Guru Gobind Singh Ji. She is proclaimed to be the Mother of the Khalsa. The Khalsa was declared to be the sons and daughters of Guru Gobind Singh and Mata Sahib Kaur. She was epitome of qualities of humility and sacrifice having a complete faith in Almighty. She mixed sugary balls into Amrit that was been administered to the Sangat signifying that strength must be mingled with accompanying sweetness. After the battle of Anandpur Sahib when the entire family of Guru Gobind Singh was separated, Mata Sahib Kaur accompanied Guru Gobind Singh to Delhi and thereafter to Nanded. When Guru Gobind Singh realized that the time has come when He was to leave for the heavenly abode, Mata Sahib Kaur was told by him to leave the place and join Mata Sundari in Delhi. Guru Gobind Singh handed to Mata Sahib Kaur five weapons and his Insignia through which 9 Hukamnamas (Letter of Command) was issued for the Khalsa.
  • Guru Tegh Bahadur

    Guru Tegh Bahadur

    Second Edition: Revised and updated with Gurbani of Guru Tegh Bahadur. GURU TEGH BAHADUR (1621-1675) The True Story Gurmukh Singh OBE (UK) Published by: Author’s note: This Digital Edition is available to Gurdwaras and Sikh organisations for publication with own cover design and introductory messages. Contact author for permission: Gurmukh Singh OBE E-mail: [email protected] Second edition © 2021 Gurmukh Singh © 2021 Gurmukh Singh All rights reserved by the author. Except for quotations with acknowledgement, no part of this publication may be reproduced in any form or medium without the specific written permission of the author or his legal representatives. The account which follows is that of Guru Tegh Bahadur, Nanak IX. His martyrdom was a momentous and unique event. Never in the annals of human history had the leader of one religion given his life for the religious freedom of others. Tegh Bahadur’s deed [martyrdom] was unique (Guru Gobind Singh, Bachittar Natak.) A martyrdom to stabilize the world (Bhai Gurdas Singh (II) Vaar 41 Pauri 23) ***** First edition: April 2017 Second edition: May 2021 Revised and updated with interpretation of the main themes of Guru Tegh Bahadur’s Gurbani. References to other religions in this book: Sikhi (Sikhism) respects all religious paths to the One Creator Being of all. Guru Nanak used the same lens of Truthful Conduct and egalitarian human values to judge all religions as practised while showing the right way to all in a spirit of Sarbatt da Bhala (wellbeing of all). His teachings were accepted by most good followers of the main religions of his time who understood the essence of religion, while others opposed.
  • Of Our 10Th Master - Dhan Guru Gobind Singh Ji Maharaj

    Of Our 10Th Master - Dhan Guru Gobind Singh Ji Maharaj

    TODAY, 25th December 2017 marks the Parkash (coming into the world) of our 10th master - Dhan Guru Gobind Singh Ji Maharaj. By dedicating just 5 minutes per day over 4 days you will be able to experience this saakhi (historical account) as narrated by Bhai Vishal Singh Ji from Kavi Santokh Singh Ji’s Gurpartap Suraj Granth. Please take the time to read it and immerse yourselves in our rich and beautiful history, Please share as widely as possible so we can all remember our king of kings Dhan Guru Gobind Singh Ji on this day. Let's not let today pass for Sikhs as just being Christmas! Please forgive us for any mistakes. *Some background information…* When we talk about the coming into this world of a Guru Sahib, we avoid using the word ‘birth’ for anything that is born must also die one day. However, *Satgur mera sada sada* The true Guru is forever and ever (Dhan Guru Ramdaas Ji Maharaj, Ang 758) Thus, when we talk about the coming into the world of Guru Sahibs we use words such as Parkash or Avtar. This is because Maharaj are forever present and on this day They simply became known/visible to us. Similarly, on the day that Guru Sahib leave their physical form, we do not use the word death because although Maharaj gave up their human form, they have not left us. Their jot (light) was passed onto the next Guru Sahib and now resides within Dhan Guru Granth Sahib Ji Maharaj. So, you will often hear people say “Maharaj Joti Jot smaa gai” meaning that their light merged back into the light of Vaheguru.
  • The Doctrinal Inconsistencies in Dasam Granth : in Relation to Avtarhood(Part I)

    The Doctrinal Inconsistencies in Dasam Granth : in Relation to Avtarhood(Part I)

    The Doctrinal inconsistencies in Dasam Granth : In relation to Avtarhood(Part I) Prof.Gurnam Kaur* (A) Introduction:- This paper is concerned with the authenticity of the compositions included in the Dasam Granth or we can say with the doctrinal inconsistencies in the Dasam Granth in relation to the idea of avtarhood,i.e. incarnation of God in different forms human or any, devi pooja (worship of goddess) shastar as Pir i.e. to worship weapons as the highest spiritual person, bias against unshorn hair, supporting the use of intoxicants and bias against woman. To judge all these things we have to take the help of Sikh tenants and adopt some basic criterion or methodology because these days animated discussions are going on about the Dasam Granth. The text has already been analyzed by known scholars from the historical, religious and theological points of view. Being the student of Sikh philosophy, with due regards to the analysis already done, I will try to analyze the text in the light of Sri Guru Granth Sahib. Sri Guru Granth Sahib is the basic and primary scripture of Sikh religion. No other scripture can be considered equal to it. This is the only Scripture in the history of the world religions which was compiled by its founder Gurus themselves. The fifth Guru Arjan Dev compiled the first recension and installed it at Harmander Sahib on Bhadon sudi. I, 1604 A.D. Bhai Gurdas was the first scribe and Baba Budha Ji was made the first Granthi. Guru Gobind Singh, the Tenth and last physical Guru, added the bani composed by Guru Teg Bahadur, the ninth Nanak Joti and bestowed 1 Guruship on the Granth before his final departure in samat 1765 from this mundane world.
  • Sikhism: Do and Don't

    Sikhism: Do and Don't

    Sikhism: Do and Don’t Items/Activities Do Don't Use Correct Language Please do use these words rather than analogies or terms from other religions: Please do not call the Gurudwara a temple (even though it is o Sikh (learner) called a Sikh Temple in literature/maps etc). o Guru (teacher) o Gurdwara (Door to the teacher), sometimes known Please do not call the Guru Granth Sahib Ji the holy book. It as the gurudwara. is the words within that are important and it is treated as a o Holy Scriptures (this focuses on the words in the person. Guru Granth Sahib Ji) o Kirpan – its origins is in the word Kirpa, which means Please do not call the Kirpan a sword or dagger. It is not a blessing an-honour. To carry our acts of honour e.g. weapon but an item of honour. protecting the vulnerable o Kara- a steel band worn by members of the khalsa Please do not refer to the kara as a bracelet or bangle. This and many Sikh children as a mark of commitment suggests it is just decorative. o Sangat ( worshippers) o Amrit- initiation ceremony into the khalsa Please do not refer to the sangat as the congregation. The (brotherhood of Sikhs, women are allowed to join) sangat is active in all decisions made. Please do not refer to the amrit ceremony as ‘Sikh baptism’. Using Artefacts Please display artefacts in a clean place (place on a clean Please do not place artefacts on the floor. piece of fabric). Please do not put the scriptures in any form on a book shelf, Please label and explain what the artefacts represent e.g.
  • This Half Term, We Will Be Learning About Sikhism and Answering the Question 'Do Sikhs Think It Is Important to Share?'

    This Half Term, We Will Be Learning About Sikhism and Answering the Question 'Do Sikhs Think It Is Important to Share?'

    Vocabulary Definition Gurdwara The holy building for the Sikh community. Langar In Sikhism, a langar is the community kitchen of a gurdwara, This half term, we will be learning about Sikhism and answering which serves meals free of charge to all visitors—without mak- the question ‘Do Sikhs think it is important to share?’ ing a distinction of religion, caste, gender, economic status or ethnicity. People sit and eat together, and the kitchen is main- tained and serviced by Sikh community volunteers. The meals served at a langar are always vegetarian. Vocabulary Definition Karah Parshad Karah Parshad is the sacred pudding which is served Guru A Sikh religious teacher, giving personal spiritual guidance in Gurudwara to all. It does not contain any garnishing Baisakhi Festival A big Sikh celebration which marks the beginning of Sikh New Guru Granth Sahib The name given to Sikh’s holy book. The Guru Granth Sahib is Year. not just the holy scripture of Sikhism. It is also considered as the living Guru. Panj Pyare Literally means the five beloved. Since that day in 1699, the Guru Nanak Guru Nanak, also referred to as Baba Nanak, was the founder panj pyare play an important role in all Sikh activities. of Sikhism and is the first of the ten Sikh Gurus. Turban The turban is a distinct aspect of Sikh identity, part of Sikhism's traditional attire and martial history. The turban has both practical and spiritual significance. A Gurdwara decorated for Baisakhi A Baisakhi parade led by the Panj Pyare .
  • Sikhism Reinterpreted: the Creation of Sikh Identity

    Sikhism Reinterpreted: the Creation of Sikh Identity

    Lake Forest College Lake Forest College Publications Senior Theses Student Publications 4-16-2014 Sikhism Reinterpreted: The rC eation of Sikh Identity Brittany Fay Puller Lake Forest College, [email protected] Follow this and additional works at: http://publications.lakeforest.edu/seniortheses Part of the Asian History Commons, History of Religion Commons, and the Religion Commons Recommended Citation Puller, Brittany Fay, "Sikhism Reinterpreted: The rC eation of Sikh Identity" (2014). Senior Theses. This Thesis is brought to you for free and open access by the Student Publications at Lake Forest College Publications. It has been accepted for inclusion in Senior Theses by an authorized administrator of Lake Forest College Publications. For more information, please contact [email protected]. Sikhism Reinterpreted: The rC eation of Sikh Identity Abstract The iS kh identity has been misinterpreted and redefined amidst the contemporary political inclinations of elitist Sikh organizations and the British census, which caused the revival and alteration of Sikh history. This thesis serves as a historical timeline of Punjab’s religious transitions, first identifying Sikhism’s emergence and pluralism among Bhakti Hinduism and Chishti Sufism, then analyzing the effects of Sikhism’s conduct codes in favor of militancy following the human Guruship’s termination, and finally recognizing the identity-driven politics of colonialism that led to the partition of Punjabi land and identity in 1947. Contemporary practices of ritualism within Hinduism, Chishti Sufism, and Sikhism were also explored through research at the Golden Temple, Gurudwara Tapiana Sahib Bhagat Namdevji, and Haider Shaikh dargah, which were found to share identical features of Punjabi religious worship tradition that dated back to their origins.
  • 1 Do Not Reproduce This Article in Part Or Full Without Written Permission of Author How the British Divided Punjab Into Hindu

    1 Do Not Reproduce This Article in Part Or Full Without Written Permission of Author How the British Divided Punjab Into Hindu

    How the British divided Punjab into Hindu and Sikh By Sanjeev Nayyar December 2016 This is chapter 2 from the E book on Khalistan Movement published by www.swarajyamag.com During a 2012 visit to Naina Devi Temple in Himachal Pradesh, about an hour's drive from Anandpur Sahib, I wondered why so many Sikhs come to the temple for darshan. The answer lies in the events of 1699. In the Chandi Charitra, the tenth Guru says that in the past god had deputed Goddess Durga to destroy evil doers. That duty was now assigned to him hence he wanted her blessings. So he invited Pandit Kesho from Kashi to conduct the ceremony at the hill of Naina Devi. The ceremony started on Durga Ashtami day, in the autumn of October 1698, and lasted for six months. At the end of this period, the sacred spring Navratras began on 21 March 1699. Then, “When all the ghee and incense had been burnt and the goddess had yet not appeared, the Guru came forward with a naked sword and, flashing it before the assembly declared: ‘This is the goddess of power!” This took place on 28 March 1699, the Durga Ashtami day. The congregation was then asked to move to Anandpur, where on New Year Day of 1st Baisakh, 1699, the Guru would create a new nation.” 3 On 30 March 1699, at Anandpur, Govind Singhji gave a stirring speech to the assembly about the need to protect their spiritual and temporal rights. He then asked if anyone would offer his head in the services of God, Truth and Religion.