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SIKHISM Part 2 Unit 3: the Guru Granth Sahib, the Final Guru
SIKHISM Part 2 Unit 3: The Guru Granth Sahib, The Final Guru What this unit contains There were 10 human Gurus. The Guru Granth Sahib, the final Guru - its contents, use and central place in the Gurdwara. Akhand Path – special reading of the Guru Granth Sahib. Beliefs taught through the Guru Granth Sahib. Where the unit fits and how it builds upon This unit builds on work covered in previous units. It extends understanding about the contents, use previous learning and significance of the Guru Granth Sahib. Extension activities and further thinking Link the dates of the Gurus to other significant world events. Consider how it might have changed Sikhism if one of the Gurus had been a woman. Research how the Gurus lived under religious persecution. Vocabulary SMSC/Citizenship Ik Onkar sacred text Mool Mantra Granthi Equality of all - gender, race and creed. Guru Akhand Path Guru Gobind Singh immortal Beliefs about creation. Sikh Gurmurkhi Guru Granth Sahib Gurdwara Beliefs in a divine creator. Sikhism Having a personal set of beliefs and values. Lambeth Agreed Syllabus for Religious Education Teaching unit SIKHISM Part 2 Unit 3:1 Unit 3: The Guru Granth Sahib, The Final Guru SIKHISM Part 2 Unit 3 Session 1 A A Learning objectives T T Suggested teaching activities Sensitivities, points to note, 1 2 resources Pupils should: Before the lesson set up a Guru Timeline with details / biographies of Resources √ each on handouts and blank Guru information sheets on which to Poster / picture of the Gurus. know the chronology record collected information for Guru Nanak and Guru Gobind Singh 'Celebrate Sikh festivals' and names of the 10 and sheets with detailed information about the remaining Gurus. -
3/4 What Can We Learn from Sacred Places of Worship? Sacred Places in the Community
Telford &Wrekin SACRE Agreed Syllabus RE Model Unit plan - guidance for teachers Term/ Time allocation Year Group Unit of Work/Key question This unit can be planned around the opportunities for visits to 3/4 What can we learn from sacred places of worship? sacred places in the community. Half term -6-8 hours Unit context/intent/background information Prior learning This unit provides teachers and learners with an enquiry-focused approach to learning from visits to sacred places. Children may have visited a religious The emphasis on learning outside the classroom, and exploring questions through a visit provides for learning building in EYFS/KS1 about sacred places as spaces to worship God. Children are given an opportunity to discover, experience and reflect on the communities, features and artefacts found in sacred places and the importance of special or sacred Agreed Syllabus Units Unit 8 (KS1) ‘Finding out about Christian places in their own lives and those of others. The unit will work best if pupils can visit the sacred buildings of two churches and Jewish synagogues’ religions, and explore others through a virtual visit or in some other way. Unit 9(KS1) ‘Respect for everyone’ Unit 10 (KS1) ‘Symbols of belonging’ Key learning objectives Key Questions from Telford and Wrekin Syllabus Key Values British Values • children can describe what is meant by ‘sacred’ Why can buildings be special to people? Respect Mutual respect • children can describe and compare a sacred place What do religious buildings look like in Telford and Wrekin? tolerance -
9. Features of a Catholic Church
1. What is a parish? 2. What is the difference between Church/ A place of worship Inside a Catholic Church church? 3. What is a confessional? A Catholic church is the place of worship where Catholics gather as a community to The interior of Roman Catholic churches can vary from 4. What takes place at the altar? celebrate their faith. Most Catholics will attend a local parish church. A parish is the very plain and simple to fancy and ornate, but whatever 5. What command Jesus gave does baptism local Christian community around a church building. They are usually looked after by a the design, the whole church will be focused on the follow? priest, who leads the community and celebrates the sacraments. Christians call their sanctuary. Sanctuary means ‘holy place’. This is where the 6. What is a lectern? church ‘the house of God’. Many Christians believe that the community of believers altar, lectern and tabernacle are. The sanctuary is the 7. What is a tabernacle? (the Church) is more important than the church building, which is simply a meeting centre of public worship. These are features you would 8. What other features are there inside a place for the Church. expect to find in a Catholic church: church and how are they used? The Confessional The crucifix This is a small room or box-like structure in which the Sacrament of Reconciliation In Catholic churches there is always a crucifix – a cross with 1. Create a detailed takes place. This is when Catholics confess their sins to a priest. -
Architecture for Worship: Re-‐Thinking Sacred Space in The
Architecture for Worship: Re-Thinking Sacred Space in the Contemporary United States of America RICHARD S. VOSKO The purpose of this paper is to examine the symbolic value of religious buildings in the United States. It will focus particularly on places of worship and the theologies conveyed by them in an ever-changing socio-religious landscape. First, I will cite some of the emerging challenges that surface when thinking about conventional religious buildings. I will then describe those architectural "common denominators" that are important when re-thinking sacred space in a contemporary age. Churches, synagogues, and mosques exist primarily because of the convictions of the membership that built them. The foundations for these spaces are rooted in proud traditions and, sometimes, the idealistic hopes of each congregation. In a world that is seemingly embarked on a never-ending journey of war, poverty, and oppression these structures can be oases of peace, prosperity, and justice. They are, in this sense, potentially sacred spaces. The Search for the Sacred The search for the sacred is fraught with incredible distractions and challenges. The earth itself is an endangered species. Pollution is taken for granted. Rain forests are being depleted. Incurable diseases kill thousands daily. Millions have no pure water to drink. Some people are malnourished while others throw food away. Poverty and wealth live side by side, often in the same neighborhoods. Domestic abuse traumatizes family life. Nations are held captive by imperialistic regimes. And terrorism lurks everywhere. What do religious buildings, particularly places of worship, have to say about all of this? Where do homeless, hungry, abused, and stressed-out people find a sense of the sacred in their lives? One might even ask, where is God during this time of turmoil and inequity? By some estimates nine billion dollars were spent on the construction of religious buildings in the year 2000. -
All Places of Worship
All Places of Worship Identification Information: Citation: Citation Information: Publication Date: 20090918 Title: All Places of Worship Edition: 4th Quarter Geospatial Data Presentation Form: vector digital data Description: Abstract: Places of Worship in the United States. The Places of Worship dataset is composed of any type of building or portion of a building that is used, constructed, designed, or adapted to be used as a place for religious and spiritual activities. These facilities include, but are not limited to, the following types: chapels, churches, mosques, shrines, synagogues, and temples. The license free Large Protestant Churches, Mosques, Jewish Synagogues, and Roman Catholic Churches in Large Cities datasets were merged together to create the initial data for the Places of Worship dataset. Additional entities have been added from TGS research. This dataset contains Buddhist, Christian, Hindu, Islamic, Judaic, and Sikh places of worship. Unitarian places of worship have been included when a congregation from one of these religions meets at a church owned by a Unitarian congregation. Some Protestant denominations are not currently represented in this dataset. The Places of Worship dataset is not intended to include homes of religious leaders (unless they also serve as a place of organized worship), religious schools (unless they also serve as a place of organized worship for people other than those enrolled in the school), Jewish Mikvahs or Hillel facilities, and buildings that serve a purely administrative purpose. If a building's primary purpose is something other than worship (e.g., a community center, a public school), but a religious group uses the building for worship on a regular basis, it was included in this dataset if it otherwise met the criteria for inclusion. -
The Gurdwara
Sikhism The Gurdwara The Gurdwara Summary: The gurdwara is a meeting place for Sikhs that houses the Sikh sacred scripture Guru Granth Sahib and serves as a place of worship, community, and education for Sikhs. In the last three decades, Sikhs have built many new, grand gurdwaras for growing communities. The gurdwara, literally the “gateway of the guru,” is basically a meeting place for Sikhs. It is not considered a sacred space as such, but gains its sanctity from the fact that it houses the sacred scripture called the Guru Granth Sahib. The scripture occupies a place of honor on a raised lectern in the sanctuary. A gurdwara may be as spectacular as the neatly landscaped and newly expanded complex in Palatine, Illinois or as simple as the home of a Sikh family, which may become the gurdwara for a small Sikh community. The gurdwara is the gathering place of the Sikh community. It is a place of worship, but is also an educational and service institution that contains a langar hall where large communal meals are prepared and served, and a place where the community may discuss the political and social affairs of the day. In Sikh communities in the United States, the gurdwara has become an essential locus of Sikh identity. For some newly arrived immigrants, it may be the first place they stay, for the tradition of Sikh hospitality, which includes providing shelter and food in the gurdwara, is strong. Sikh worship is generally devoid of complexity and ritual. It consists simply and powerfully of the gathering together of the community and of the singing of shabads, the sacred hymns of the Guru Granth Sahib. -
Sant Sundar Singh Ji
Sant Giani Sundar Singh later successively from two Udasi understanding of Gurbani (Brahm scholars, Pandit Javala Das and Gian), within two years. Sant Sunder Singh Ji Pandit Bhagat Ram. Bhindranwaalay was a great Before Sant Bishan Singh Ji Gursikh who led an exemplary life, His father at the same time taught ascended to Sach Khand he gave did massive parchaar of Sikhi, him the banis of: Panj Granthi, Sant Giani Sundar Singh Ji the inspired countless to take amrit and Baaee Vaaraa(n), Bhagat Bani, and chance to ask for anything he taught Gurbani and Gurbani Das Granthi. Around the age of 9 or wanted, as he had spent their time meanings to countless students, in 10 he was taught how to read Sri at Murale doing selfless service. his short life of 42 years or so. Guru Granth Sahib Ji, and he Sant Giani Sundar Singh Ji replied became an Akhand Paati by the without any ego, "it is up to you to Sant Giani Sundar Singh ji was efforts of his father. It was at this decide" what you grace me with. born at amrit vela at village time he joined the Khalsa Panth by Sant Bishan Singh Ji declared that Bhindran Kalan, state Firozpur, on taking Amrit from Panj Pyare. Until he should for the rest of their life 18 August 1883. His father’s name the age of 17 years he stayed at preach the word of Guru Ji, teach was Baba Khajaan Singh and his home learning the understanding of the sangat the meanings of Gurbani mother’s name Bibi Mehtab Kaur. -
Authenticity of Standard Version of Dasam Granth: History and Its Text in Literature*
Authenticity of Standard Version of Dasam Granth: History and its Text in Literature* By: Jasbir Singh Mann M.D. Granths with title as Sri Dasam Granth/or Dasam Patshahi Sri Guru Granth Sahib Ji, also known as Standard Version of Dasam Granth has been seen since 1897 AD in Circulation in Title prints with fixed compositions/contents with and arrangement of contents in 1428 pages, which was published after correction of 32 Granths by a Sodhak committee 1896AD and in Print form since 1900AD. Review of Literature shows no such Granth with Title Sri Dasam Granth or Dasmi Patshahi Ka Granth (with fixed pattern of Compositions/contents and arrangement) was seen in Punjab or Delhi area Sikh institutions in 18th century. Indian sources, Persian sources & over 30 European sources were silent about this Granth during 18th Century. In Literature Title “Dasmi Patshahi Granth” was first time reported by Malcolm in 1810 AD (early 19th century). Then onwards in early 19th century, such Granths started appearing in Sikh institutions in Punjab, initially in hand written Birs and then in print form in 19th century. By 1895AD, over 32 versions, with variable patterns of compositions in hand written birs, including six printed versions were available in Punjab. Sodhak committee prepared final standard version in 1897 AD which has been extensively used in literature during 20th century (1900AD-2000AD). This Granth has always remained controversial among scholars and Sikh community and issues of authenticity of its compositions can be traced during Cunningham during Pre-Singhsabha /Singh Sabha period and from 1947AD onwards till 2013. -
Kara Kaur Khalsa Baisakhi Gurdwara Singh Amrit Guru Nanak Kirpan Granthi Panj Pyare Gutkas Turban Guru Gobind Singh Akhand Path
Kara Kaur Khalsa Baisakhi Gurdwara Singh Amrit Guru Nanak Kirpan Granthi Panj pyare Gutkas Turban Guru Gobind Singh Akhand Path Teacher Chauri Romalas Kanga Amritsar Singh Kirpan Gurdwara Kara Granthi Chauri Gutkas Teacher Guru Gobind Singh Kanga Baisakhi Amritsar Khalsa Guru Nanak Kaur Akhand Path Teacher Amritsar Gutkas Baisakhi Gurdwara Akhand Path Guru Nanak Chauri Romalas Kara Kaur Gutkas Baisakhi Gurdwara Akhand Path Amrit Guru Nanak Romalas Granthi Panj pyare Singh Turban Guru Gobind Singh Kara Teacher Chauri Kanga Kanga Amritsar Gutkas Kirpan Gurdwara Khalsa Granthi Chauri Akhand Path Teacher Guru Gobind Singh Gutkas Baisakhi Amritsar Akhand Path Guru Nanak Kaur Romalas Teacher Amritsar Panj pyare Baisakhi Gurdwara Guru Gobind Singh Guru Nanak Chauri Kirpan Kara Granthi Guru Nanak Baisakhi Kaur Panj pyare Amrit Gurdwara Guru Gobind Singh Granthi Kara Kanga Turban Baisakhi Kirpan Teacher Amrit Granthi Kanga Chauri Teacher Kirpan Amritsar Baisakhi Granthi Gurdwara Guru Nanak Teacher Khalsa Gutkas Baisakhi Singh Akhand Path Guru Nanak Kirpan Romalas Teacher Kaur Singh Baisakhi Amritsar Kara Guru Nanak Gurdwara Gutkas Kara Chauri Kanga Baisakhi Gurdwara Khalsa Amrit Guru Nanak Akhand Path Amritsar Panj pyare Gutkas Gurdwara Guru Gobind Singh Akhand Path Chauri Gurdwara Romalas Kanga Amritsar Kara Kirpan Gurdwara Baisakhi Granthi Chauri Amrit Teacher Guru Gobind Singh Khalsa Baisakhi Amritsar Singh Guru Nanak Kaur Kirpan Teacher Amritsar Kanga Baisakhi Gurdwara Kirpan Guru Nanak Chauri Granthi Kara Kaur Granthi Baisakhi Gurdwara Turban -
Festivals of the Sikh Faith
FESTIVALS OF THE SIKH FAITH Introduction Sikhism is the youngest of the great world faiths. There are 20-22 million Sikhs in the world, tracing the origin of their religion to Punjab, located in present-day Pakistan and northern India. Now the fifth largest in the world, the Sikh religion is strictly monotheistic, believing in one supreme God, free of gender, absolute, all pervading, eternal Creator. This universal God of love is obtained through grace, sought by service to mankind. Sikhism is a belief system that teaches justice, social harmony, peace and equality of all humanity regardless of religion, creed, and race. Sikhism places great value on human life as an opportunity to live the highest spiritual life through their religious commitment to honest living and hard work. Sikhs are students and followers of Guru Nanak (b.1469), the founder of the Sikh religious tradition, and the nine prophet-teachers – called Gurus – who succeeded him. Sikhs have their own divine scriptures collected in the Guru Granth Sahib, written by the Gurus themselves, which today serves as the eternal spiritual guide of the Sikhs. Besides the compositions of the Gurus, it also contains the writings of Hindu and Muslim saints. Sikh Festivals Sikh festivals are called gurpurabhs or days connected with important events in the lives of the Gurus. They are occasions for the re-dedication and revival of the Faith and are celebrated in a spirit of fellowship and devotion. They are usually celebrated at gurdwaras (Sikh place of worship), open to all men and women without distinction of caste, creed or colour. -
Gurduara: a Sikh Place of Learning
Gurduara: A Sikh Place of Learning State of the Panth, Report 3 September 2018 Guarduara Janam Asthan Guru Nanak Sahib Nankana Sahib, Panjab 1933 (Photo: Panjab Digital Library) State of the Panth The State of the Panth is a series of reports on Sikh topics presented by the Sikh Research Institute to the global Sikh community. The series reflects on matters affecting either a large section of the Sikh population or provides a perspective on critical issues facing the human race at large. It surveys the self-identified Sikhs on their stances. It outlines a Sikh perspective based on Gurmat (the Guru’s Way) traditions of Bani (wisdom), Tavarikh (history), and Rahit (lifestyle). It lays out recommendations for individual Sikhs and Sikh institutions in “best practices” approach to strengthen the bonds within the community. Report prepared by Harinder Singh, Senior Fellow, Research & Policy Parveen Kaur, Research Assistant Inni Kaur, Editor Acknowledgments Reviewers We are indebted to Gurdit Singh, Rajvinder Singh, and Sundeep Kaur for their insights during the research phase of this report. Their comments on early versions of the manuscript were invaluable in shaping its final iteration. Any omissions or errors found in the report are a full responsibility of SikhRI. Skyrocket We thank the Skyrocket team for sharing their design expertise and making the report as beautiful as it is. The strength of our brand is supported by their knowledge. V 1.0, confidential and not for circulation 3 Table of Contents Summary 5 Bani Wisdom 7 Tavarikh History 11 Rahit Lifestyle 18 Survey 25 Recommendations 31 References 34 V 1.0, confidential and not for circulation 4 Summary The Gurduara is considered to be the heart of the Sikh community. -
What Is Sikh Heritage Month?
Sat Sri Akaal, and welcome to Sikh Heritage Month! We recognize the important contributions that Sikh Canadians have made to Ontario's social, economic, political and What is Sikh cultural fabric. Celebrated every April, the Sikh Heritage Heritage Month is an opportunity to remember, celebrate and educate future generations about Sikh Canadians and the Month? important role they have played and continue to play in communities across Ontario. Ek Onkar This symbol ੴ (pronounced Ek Onkar) is the symbol that represents the "One Supreme Reality" or "One God." This is the symbol that appears at the beginning of the Guru Granth Sahib. It's the icon that starts the holy text which was first written by Guru Nanak. Khanda The Khanda, the symbol of the Sikh faith, attained its current form around the 1920’s. The modern Sikh symbol/logo is never written on or in any copy of the Guru Granth Sahib. The main symbol/logo traditionally used in the Guru Granth Sahib and Gurdwaras across the world is "Ek Onkar". The Khanda is made up of four parts. Two kirpans (sword) are on either side, in the middle is a Khanda (double edged sword) and the chakkar (throwing ring) which is a circular shape. Sikh Heritage Month in TDSB Sikh Heritage Month is proudly recognized at the Toronto District School Board (TDSB) during the month of April. On March 22, 2016, the Board of Trustees voted to designate April of each year as Sikh Heritage Month, making TDSB the first school board in Canada to do so, and matching recognition by the Province of Ontario who proclaimed the Sikh Heritage Month Act in December 2013.