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And Immigration Sfp 222010
u.s. Department of Homeland Security u.s. Citizenship and Immigration Services Office ofAdministrative Appeals MS 2090 Washington, DC 20529·2090 identifying data deleted to prevent clearly unwarranted u.s. Citizenship invasion of personal privacy and Immigration Services FILE: Office: CALIFORNIA SERVICE CENTER Date: SfP 222010 IN RE: Petitioner: Beneficiary: PETITION: Nonimmigrant Petition for Religious Worker Pursuant to Section 101(a)(15)(R)(1) of the Immigration and Nationality Act (the Act), 8 U.S.C. § 1101(a)(15)(R)(1) ON BEHALF OF PETITIONER: INSTRUCTIONS: Enclosed please find the decision of the Administrative Appeals Office in your case. All of the documents related to this matter have been returned to the office that originally decided your case. Please be advised that any further inquiry that you might have concerning your case must be made to that office. Thank you, erry Rhew Chief, Administrative Appeals Office www.uscis.gov Page 2 DISCUSSION: The Director, California Service Center, denied the employment-based nonimmigrant visa petition. The matter is now before the Administrative Appeals Office (AAO) on appeal. The appeal will be sustained. The petitioner is a Sikh temple. It seeks to extend the beneficiary's status as a nonimmigrant religious worker under section 101(a)(l5)(R)(l) of the Immigration and Nationality Act (the Act), 8 U.S.c. § 1101(a)(l5)(R)(l), to perform services as a priest. The director determined that the petitioner had failed to comply with the director's request for evidence (RFE) and therefore had failed to establish that the beneficiary sought to enter the United States to work in a qualifYing religious vocation or occupation for at least 20 hours per week. -
Sikhism in the United States of America Gurinder Singh Mann
1 Sikhism in the United States of America Gurinder Singh Mann The history of the Sikhs is primarily associated with the Punjab, a region in northwest India they call their homeland (Grewal 1990). Situated among the dominant communities of the Hindus and Muslims, the Sikhs have, historically, remained a minority even within the Punjab. Beginning in the seventeenth century, groups of Sikh traders moved into other parts of the subcontinent and established small communities in far-off cities; the number and size of these communities outside the Punjab remained rather small. The annexation of the Punjab by the British in 1849 opened doors for the Sikhs to migrate to distant countries as members of the imperial working force. In the closing years of the nineteenth century, we see the emergence of small but distinct Sikh communities in East Africa and Southeast Asia (Barrier and Dusenbery 1989). At the turn of the twentieth century, the Sikhs expanded their range of travel further and began to arrive in North America. They constituted a large majority of what Raymond Williams in his introduction to this section calls "a thriving farming community in California." Despite great personal and legal hardships in the mid-twentieth century, the Sikhs persisted in their efforts to settle in the new land and today, they constitute a vibrant community of over 200,000 spread throughout the United States, with distinct concentrations in California, Chicago, Michigan, and the greater New York and Washington D. C. areas. La Brack (1988) made a pioneering study of the history of the Sikhs in the United States. -
WORD! Mantras & Their Meanings
WORD! - Mantras & their Meanings - with True THE MANTRAS THAT TUNE US IN ONG The original sound (akin to Om and Aum). The infinite creative energy of the cosmos and consciousness of the Creator as experienced in the creation. Complete totality. ONG NAMO GURU DEV NAMO (Adi Mantra) An ancient yogic mantra that connects you to the Golden Chain, allowing “self” to dissolve so you can serve that flow of divine wisdom/energy. Ong = creative energy of the cosmos & consciousness of the Creator Namo = to bow or to call on, with respect & receptivity Guru = wisdom/teacher; that which brings us from darkness/ignorance (Gu) into light/knowledge (Ru) Dev = divine, belonging to the realms of God Ong Namo = I bow before the great cosmos/Creator Guru Dev Namo = I bow to the divine wisdom within me ONG SOHUNG Recognition that we are each a part of the Creative Consciousness. Chanting this mantra stimulates and opens the Heart Chakra. Ong = infinite creative consciousness Sohung = “I am thou” AAD GURAY NAMEH JUGAAD GURAY NAMEH SAT GURAY NAMEH SIRI GURU DEV-AY NAMEH A mantra of protection; recited to invoke the protective energy of the universe. I bow to the primal wisdom (or Guru) I bow to the truth that has existed throughout the ages I bow to the True wisdom. I bow to the great Divine wisdom HAR A bij (seed) mantra that represents the Infinite in its creative form. Associated with the earth element. Tangible. Personal. God / Creative Infinity / Creation in action Har, Haray, Hari = three aspects of Har unto the infinite: seed, flow, completion WAHE GURU (Gurmantra) A mantra of the infinity of ecstasy and dwelling in God. -
Soihlw Sohila
soihlw Sohila This night time prayer in five hymns was written down in the sacred script of Gurmukhi by three spiritual Masters of the 16th century in Northern India: Guru Nanak, Guru Ram Das and Guru Arjan. It is sung or recited before sleeping. Here is an English translation: Nuptial Song of Praise To music in the sentiment of serious and profound devotion (Rāg Gaurī), with a warm and enlightening component (Rāg Dīpak). By Guru Nanak. One Universal Divine Power and Creation. By the Grace of the True Enlightener. Wherever the Creator of Existence is praised and reflected upon, Join in there to chant the songs of elevation and remember the Originator of everything. Sing the nuptial songs of joy for my Fearless Divine. I devote myself to the song which brings always peace. |1|Pause| Day after day, the Giver of everything is looking after all beings. Your gifts are priceless and endless, who can measure this generosity and blessing? |2| The day of my wedding is preordained. Come together to prepare. Dear Friends, bless me in your prayers for my union with my Master. |3| To each and every home and heart, the wedding invitation is sent out every day. Contemplate the One who is calling, Nanak, that day is approaching. |4|1| To music in the sentiment of hope (Rāg Āsā). By Guru Nanak. There are six schools, six teachers, and six teachings. But the Teacher of teachers is the One in many forms. |1| Fellow travellers, follow that school which sings the praises of the Author of our Being, In that school greatness is held and protected. -
Amrit Sanskar) Should Be Held at an Exclusive Place Away from Common Human Traffic
Amrit Sanchar (Ceremony of Khande di Pahul) Anyone can be initiated into the Sikh religion if one can read and understand the contents of Guru Granth Sahib and is matured enough to follow the Sikh code of conduct. The baptism ceremony is known as 'Amrit Chhakna". It is conducted. In a holy place, any place sanctified with the presence of Guru Granth Sahib, preferably a Gurdwara. The ceremony is conducted by five baptized Sikhs known as Singhs or Khalsa who must be observant of the Sikh religious discipline and the Sikh code of conduct A date and place is fixed for the baptismal ceremony and information to that effect is given in the local press. All the candidates interested in the initiation then formally apply for admission. The candidates are interviewed and if found worthy of initiation are called at the specified place at the fixed date and time. The formal ceremony is conducted in the following way: 1 Guru Granth Sahib is opened in the ceremonious way. One of the five Khalsas selected for the Amrit ceremony offers the formal prayer in the presence of Guru Granth Sahib which is followed by a random reading from the holy book. 2 The entrants join in the formal prayer and sit cross legged when the verse from Guru Granth Sahib is being read. Then they stand in front of the congregation (if there is any) and ask their permission for admission into the Khalsa brotherhood. The permission is normally given by means of the religious call-Bolay So Nihal Sat Sri Akal (Whosoever Would Speak Would Be Blessed-God Is The Supreme Truth). -
Kundalini Yoga in Mexico
yoga & health10 DECADES OF SCIENTIFIC RESEARCH MEDICINE DISCOVERS MEDITATION KUNDALINI YOGA HEALS 4 CAPE TOWN WOMEN 5 THINGS TO FORGIVE IN YOUR LIFE HEALING AYURVEDIC CUISINE THE HEALING POWER OF INTENTION PRESORTED S T A N D A R D U S P O S T A G E PAID ESPANOLA, NM PERMIT NO. 934 Volume 5 Number 4 July/August 2006 July.AT.6.indd 1 6/6/06 2:30:28 PM uplifting flavor 7(/,,9(5-!.*!- *OUFSOBUJPOBM,VOEBMJOJ:PHB5FBDIFST"TTPDJBUJPO "OOVBM5FBDIFST4VNNJU %ACHONEOFYOUMUSTRISEUP &ONDJOUAN &RANCE )AMGRATEFULTOHAVEFOUNDTHIS ANDFULlLLYOURROLEINTHESTORY *ULY EXTRAORDINARYFAMILYOFBEAUTIFUL %ACHONEOFYOUISASAINT&ROM SOULS BRINGINGTHETEACHINGSOF YOURSOULSTHISSPIRITUALNATION -EXICO#ITY -EXICO 9OGI"HAJANTOTHEWORLD HASCOME4OMINTTOMORROW .OVEMBER -ELINDA(ESS .EW-EXICOn)+94! ANDGETRIDOFSORROW 9OUALL 4EACHER#ONFERENCE MUSTUNITEASONE 5NLEASHINGOUR#OLLECTIVE 9OGI"HAJAN 7ISDOMAND"UILDINGOUR 'LOBAL#OMMUNITY )MAGINEALLTHE+UNDALINI9OGA 4EACHERSINYOURAREAWORKINGTOGETHER NEWOPPORTUNITIESOPENINGUPFORALL TEAMWORKHASMEGA MULTIPLIEDTHE IMPACTOF+UNDALINI9OGAINYOUR COMMUNITYTEACHERSFEELELEVATEDAND INCLUDED ABLETOSHARETHEIRGIFTSAND SUPPORTEACHOTHERWORLDWIDE!LLTHIS ANDMOREISPOSSIBLE s0RACTICEWITHYOURPEERSANDCOLLECTIVELY VIBRATEINTHESACREDTEACHINGSAS TAUGHTBY9OGI"HAJAN The enchanting Yogi Tea medley of green tea and spearmint, s%NGAGEINAPROCESSOFAUTHENTIC peppermint, and lemongrass will invigorate your body and soul. COMMUNICATIONANDCOLLABORATION &ORREGISTRATIONOR MOREINFORMATION Begin your journey at www.yogitea.com with a FREE SAMPLE. Savor the Journey s#REATEOURFUTURETOGETHERBYCLARIFYING -
Sikh Kirtan in the Diaspora: Identity, Innovation, and Revivalism
SIKH KIRTAN IN THE DIASPORA: IDENTITY, INNOVATION, AND REVIVALISM Navtej K. Purewal and Harjinder S. Lallie Introduction In 2003 the Dya Singh World Music Group, upon invitation from the Sikh Mayor of a medium-size California town with a considerable Sikh com- munity, arrived from Australia to run a Sikh youth camp for the com- munity in the area. For one week, Dya Singh and his group, comprised of both Sikhs and non-Sikhs, led the camp in teaching the children Gur- mukhi, gurbani kirtan, and translations in accessible language and story- telling styles to the children of the Guru Granth Sahib. The appealing world music style of kirtan was performed by Dya Singh’s group and the children participants on the final day of the camp in front of parents and the community, surprising many in how much the children had learnt in only one week. The immediate reaction from the Gurdwara Committee members ignited an opposition to what had gone on that week. As alleg- edly commented by one committee member: He turned Darbar Sahib into an entertainment center. He even made every- one laugh with some jokes! Religion is serious business . He is blasphe- mous! We should never pay him or invite him here again.1 Not only does Dya Singh’s group use the harmonium and tabla in its ren- ditions of shabad kirtan, but also the aboriginal didgeridoo, the European gypsy violin, the electric guitar and other instruments in their recordings and performance, stretching the imagination and boundaries of kirtan into the realm of world music. -
Sikh Ethnonationalism and Its Contested Articulation During Militancy in Punjab
25 Kuldip Singh: Sikh Ethnonationalism Sikh Ethnonationalism and Its Contested Articulation During Militancy in Punjab Kuldip Singh Guru Nanak Dev University, Amritsar _______________________________________________________________ This paper examines the evolution and construction of Sikh ethnonationalism from the beginnings of the faith to the period of militancy in Punjab in the 1980s/90s. While the militants enjoyed great community support immediately after Operation Bluestar and through the late 1980s, their version of Sikh ethnonationalism failed to resonate sustainably with the Sikh masses. In this paper, I highlight how militant violence pivoted from being politically oriented to being more indiscriminant in its targets. The Sikh masses, who eventually became victims of this violence, saw it as being at odds with Sikh values. I argue that this was the crucial reason for the militant version of Sikh ethnonationalism waning, and ultimately failing. This argument is demonstrated by examining the writings and editorials of various Sikh leaders, including some militant leaders who criticized the eventual degradation of militant violence and raised questions about its congruence with historical Sikh values and ethnonationalism. ________________________________________________________________ Introduction This paper examines the evolution and construction of Sikh ethnonationalism from the beginnings of the faith to the period of militancy in Punjab in the 1980s/90s. Specifically, it tries to answer why the particular construction of Sikh ethnonationalism espoused by the militants during the separatist movement of the 1980s/90s eventually failed to resonate with the Sikh masses of Punjab. This is an important question, considering the fact that the militants appeared to have significant community support immediately after Operation Bluestar and through the late-1980s. -
Extensions of Remarks E565 EXTENSIONS of REMARKS
April 7, 2005 CONGRESSIONAL RECORD — Extensions of Remarks E565 EXTENSIONS OF REMARKS TRIBUTE TO DR. ANDREW MES- erations through investing in the long-term tries have since agreed to normalize relations. SENGER, A TRUE FRIEND OF mission of the Leadership Institute. Although inexplicable, even after 12 long LIBERTY Thank you, Dr. Messenger, for investing in years of discussion and debate between the the lives of the future leaders of this country representatives of Greece and Macedonia, HON. RON PAUL through your faithful and generous support of and a host of international mediators, dif- OF TEXAS the Leadership Institute. ferences over Macedonia’s official name re- IN THE HOUSE OF REPRESENTATIVES f main. Recently, last November, the United States Wednesday, April 6, 2005 PERSONAL EXPLANATION joined 108 other nations in officially recog- Mr. PAUL. Mr. Speaker, I rise to pay tribute nizing the constitutional name of the Republic to a friend and patriot, Dr. Andrew L. Mes- HON. RON LEWIS of Macedonia. America’s official recognition of senger, of Riverdale, Michigan. OF KENTUCKY the Republic of Macedonia should be seen as As a physician, I know Dr. Messenger is the IN THE HOUSE OF REPRESENTATIVES a clear message to both sides that this dispute type of doctor all of us would want to have to over the name has simply gone on too long. take care of us. He is capable, loves his work, Wednesday, April 6, 2005 A new, accelerated round of discussions be- genuinely cares about his patients, and is al- Mr. LEWIS of Kentucky. Mr. Speaker, I was tween officials from Greece and Macedonia— ways available if someone needs him. -
Grassroots Global Ministry
Sikh Dharma Ministers’ Vol. 2 2015 | Office of the Secretary of Religion | Newsletter Grassroots Global Ministry The Siri Singh Sahib Bhai Sahib Harbhajan Singh Khalsa Yogiji Contents established the Sikh Dharma Ministry in 1971 to serve the organizational, leadership and spiritual needs of our Dharma, Serving the Sangats rekindling the manji tradition started by Guru Amar Das. in Western Europe and Russia We have a diverse, rich resource of people that make up our Sikh Dharma Ministry. It’s time that we learn more about each other, about what other Ministers are doing, and about how they are doing Transforming Lives in UK 2 it. For our second volume of our Global Ministry in Action, we received inspiring stories of service from our brothers and sisters in Sikh Yatras to India 2 Western Europe and Russia. Our theme for 2015 is the service and compassion of the eighth Sikh Guru—Guru Harkrishan Singh. We reflect upon his qualities in this newsletter as well. Healing Light in Portugal 4 Future issues will explore our service in other parts of the world…please enjoy these stories and may they inspire your service Sevadars of Spain 5 to humanity. We would love to hear from Ministers around the globe about your service projects as well! Humbly, Guru’s Legacy in Russia 6 European Winter Solstice 7 The Sikh Dharma Ministers’ Newsletter Team SS Sarb Nam Kaur Khalsa, Newsletter Editor SS Sangeet Kaur Khalsa, Articles Editor SS Dr. Shanti Shanti Kaur Khalsa, Assistant Secretary of Religion SS Dr. Sat Kaur Khalsa, Secretary of Religion 2 Se rving the Global Sang ats in Western Europe and Russia "The Bhakti path winds in a delicate way. -
J a P J I Sohila-Arti
GURU NANAK'S J A P J I o (The Morning Meditation) AND SOHILA-ARTI (Bed-Time Prayer) .Translated, by PROF., PURAN SINGH CHIEF KHALSA DIWAN, AMRITSAR. November, 1969, Pm',; 80 Paise Publisher's Note The Japji is a revelation, which springs from the God-illumined heart of Guru Nanak. in direct and constant touch with the Eternal Reality, the One-in-all and All-in-one. GUru Nanak -the Divine Master, was born in the Punjab (India) in the year 1469 A.D. He Jived upto an age of three scores and ten, travelled far and wide, spreading his message of love and universal brotherhood. He gave light and new life to the suffering humanity. Those who endeavour to follow his way are known as Sikhs. "The day of the disciples of the Master begins with Japji. The melody breaks forth in our ears with tbe strain of the 'First dawn of Creation'. Our eyes close and as ifin a dream, we stand listening to the music that rings through eternity. I feel at times that with Japji r am as one transported to the Land of the Immortals. I am as one apart from the body listening in wonder to a voice reciting Japji." Thus represents, Prof Puran Singh, a Sikh mind. He translated this Japji into English for his Master's devotees. The disciples of the Master live on his hymns. The Guru's Word is the voice of God arousing the soul to spiritual efforts. Whenever the worldly troubles encompass us, we go to Japji. And as we rise in the rhythm of Japji there is no more distress or dust. -
Annexure: Gurmat Curriculum of the Sikh Kanya Mahavidyalaya: 1916 and 1929
Annexure: Gurmat Curriculum of the Sikh Kanya Mahavidyalaya: 1916 and 1929 © Springer Nature Singapore Pte Ltd. 2021 167 T. Bassi, A Study of the Sikh Kanya Mahavidyalaya, https://doi.org/10.1007/978-981-16-3219-8 168 Annexure: Gurmat Curriculum of the Sikh Kanya Mahavidyalaya: 1916 … 1916 1929 First class Committing to memory—the main hymn (Mul Mantra) and Bani Kanth (committing to memory): Mul Mantra and two Shabads: Memorization of Bani (Bani Kanth) Shabads: (1) Ucchh aadhar beant swami and (2) Tera kita How to respect, and bow to, Sri Guru Granth Sahib, to keep jato nahi quiet and stand with clasped hands, when praying or Maryada (modesty)—To treat Sri Guru Granth Sahib with reciting Shabads, to sit by squatting in congregation, to take respect and bow down, read Shabads, avoid gossip during the Parshad (sacramental food) with both hands opened, to Ardasa, be seated in cross-legged posture during address all persons respectfully and to say Fateh with hands congregations, accept consecrated food with folded hands, to clasped address everybody with ‘ji’ and to utter Fateh with folded Shabads 2: (1) Uch apar beant Swami; (2) Tera kita jato hands nahin First class senior (Pakki) Committing to memory—First five Pauris (stanzas) of Japji Bani Kanth (committing to memory): Five stanzas of Japuji Sahib and names of Ten Gurus, five Pyaras (disciples) and Sahib and three Shabads—(1) Tu Thakur tum peh ardas; (2) the four Sahibzadas (princes) He Govind he Gopal he dayal lal; and (3) Thir ghar baiso har Shabads—Three (1) Santa de karaj; (2) Rate