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Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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Why Gurmat Masculinity is Never Toxic
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<blockquote data-quote="Sikh Theology" data-source="post: 226344" data-attributes="member: 27410"><p>From: <a href="https://bhagauti.substack.com" target="_blank">Bhagauti’s Substack | Bhagauti Consciousness | Substack</a></p><p></p><p>Besides Guru Sahibaan themselves, there is no greater example of Gurmat masculinity in Sikh history than Amar Shaheed, Baba Deep Singh Ji.</p><p></p><p>Baba Deep Singh Ji was the leader of one of several Sikh “misls”, small militant groups that were created in the wake of violent conquests by foreign powers.</p><p></p><p>These foreign invaders were responsible for kidnapping hundreds of thousands of Hindu and Muslim women as sex slaves, and faced little to no resistance in doing so. It seemed that in Indian society, no one was interested in protecting women.</p><p></p><p>No one except for the Khalsa.</p><p></p><p>It was the Sikh misls who became the only defense of Indian women during those decades. Baba Deep Singh Ji began to lead their misls on suicidal raids to rescue these enslaved women, risking their own lives for what they considered to be their duty as Singhs to protect women.</p><p></p><p>It was a completely non-contractual exchange. These women were not Sikhs, nor were they expected to convert (although many did of their own choice). They were not rescued under any condition that they must listen to/obey the Singhs.</p><p></p><p>This historical fact reveals an incredible insight: Gurmat masculinity does not expect the servitude of others. A true Singh is a protector of women’s autonomy, even when it does not serve him.</p><p></p><p>This stands in stark contrast to other traditions such as Christianity and Islam, in which men are called to exert control and ownership over women. In certain scriptures, this ideology is pushed to the extent of allowing domestic violence in order to procure women’s obedience.</p><p></p><p>But for Sikh men, masculinity does not hinge on women’s obedience. It hinges, instead, on an uncompromising commitment to the principles of the Sikh Dharam.</p><p></p><p>We see this powerful, Gurmat masculinity manifest itself in the uncountable sacrifices of both Singhs and Singhnis who refused to give up their Sikhi in the face of torture and death. In historical narratives, we can see this masculinity called into question in events when individuals have compromised their Sikhi. But we never see it linked to men’s dominance over women, nor to any neediness for women to mold themselves into ideological counterparts of men.</p><p></p><p>Ultimately, true Gurmat masculinity is characterized in precisely the same way as Gurmat femininity: as an unrelenting adherence to the principles and practices of Sikhi.</p></blockquote><p></p>
[QUOTE="Sikh Theology, post: 226344, member: 27410"] From: [URL="https://bhagauti.substack.com"]Bhagauti’s Substack | Bhagauti Consciousness | Substack[/URL] Besides Guru Sahibaan themselves, there is no greater example of Gurmat masculinity in Sikh history than Amar Shaheed, Baba Deep Singh Ji. Baba Deep Singh Ji was the leader of one of several Sikh “misls”, small militant groups that were created in the wake of violent conquests by foreign powers. These foreign invaders were responsible for kidnapping hundreds of thousands of Hindu and Muslim women as sex slaves, and faced little to no resistance in doing so. It seemed that in Indian society, no one was interested in protecting women. No one except for the Khalsa. It was the Sikh misls who became the only defense of Indian women during those decades. Baba Deep Singh Ji began to lead their misls on suicidal raids to rescue these enslaved women, risking their own lives for what they considered to be their duty as Singhs to protect women. It was a completely non-contractual exchange. These women were not Sikhs, nor were they expected to convert (although many did of their own choice). They were not rescued under any condition that they must listen to/obey the Singhs. This historical fact reveals an incredible insight: Gurmat masculinity does not expect the servitude of others. A true Singh is a protector of women’s autonomy, even when it does not serve him. This stands in stark contrast to other traditions such as Christianity and Islam, in which men are called to exert control and ownership over women. In certain scriptures, this ideology is pushed to the extent of allowing domestic violence in order to procure women’s obedience. But for Sikh men, masculinity does not hinge on women’s obedience. It hinges, instead, on an uncompromising commitment to the principles of the Sikh Dharam. We see this powerful, Gurmat masculinity manifest itself in the uncountable sacrifices of both Singhs and Singhnis who refused to give up their Sikhi in the face of torture and death. In historical narratives, we can see this masculinity called into question in events when individuals have compromised their Sikhi. But we never see it linked to men’s dominance over women, nor to any neediness for women to mold themselves into ideological counterparts of men. Ultimately, true Gurmat masculinity is characterized in precisely the same way as Gurmat femininity: as an unrelenting adherence to the principles and practices of Sikhi. [/QUOTE]
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