Jasleen Kaur is a Research Associate at the Sikh Research Institute. She has received a Religious Studies B.A./M.A. from the University of Virginia, focusing on South Asian Religions through the lens of literature and poetry.
She is one of the commentators and transcreators of The Guru Granth Sahib Project. She is passionate about projects that create comfortable spaces for community members of all ages and backgrounds to engage in dialogue and learn from one another. She also loves singing in her free time, whether on stage with her friends or alone in her kitchen.
She hopes to go back to school to pursue a Ph.D. in either religious ethnography or history and fulfill her dream of teaching and learning from others.
Jasleen Kaur resides with her family in the United States.
Alahani is a mournful or sorrowful Panjabi folk song. When a person dies, friends and relatives usually visit the deceased’s family to share their sorrow and memories of their loved one’s life and deeds.
Revealed to Baba Sundar, the great-grandson of Guru Amardas Sahib, Sadd holds great significance in the Sikh funeral ceremony and is recited during final rites.
Join Harinder Singh and Jasleen Kaur as they discuss the larger context around the latest events in Canada. What is the background needed to make sense of current events? What does this mean for Sikhs globally?
The ceremony of ‘Anand Karaj’ (blissful task) is very important in ‘Anand Sanskar’ (blissful ceremony). ‘Anand Sanskar’ is considered complete only with the ceremony of ‘Anand Karaj.’
The Guru Granth Sahib contains many Sabads related to the wedding ceremony, in which themes of happiness, blessings, and teachings are conveyed through vocabulary related to the wedding.
In this Sabad, Bhagat Pipa inspires the seeker to experience the all-pervading IkOankar within oneself rather than searching for IkOankar outside in physical spaces.
In this episode, join Jasleen Kaur, Harinder Singh, and Santbir Singh for a reflective and nuanced conversation about what this case has brought up about the Kirpan, Khalsa identity, masculinity, and our responsibility to one another.
Join Harinder Singh and Jasleen Kaur as they return to the question of ‘sacrilege,’ Sikh governance, and what it means when the state steps in to deal with matters over which Sikh institutions are meant to have authority.
Sidak alum Navnit Kaur chats with Sidak facilitator Jasleen Kaur, reflecting on her past Sidak experience—becoming more open-minded, meeting a diverse sangat from around the world, discovering the beauty of taking a Hukamnama for the first time, and ultim
Sidak alum Ikroop Singh chats with Sidak Facilitator, Jasleen Kaur and reflects on his past Sidak experience—from moving through initial discomfort to having deep conversations, forming meaningful bonds, and becoming more compassionate.
In this podcast, we are invited to pause and reflect: What does Sikhi actually say about death? How are we meant to face it, understand it, and live in its awareness?
In saloks ninety-three through one hundred thirty, Sheikh Farid Ji reminds us that the entire world remains under the sway of death. Even the most well-nourished bodies cannot escape it; when old age arrives, even the once strong become weak.
Women’s issues and the issues of gender as it applies to all gender identities are being grappled with globally. These issues have existed throughout history, and as time goes on, they change shape.
In recent news and current events, “beadbi” has come to the forefront as a topic of discussion. But do we as Sikhs collectively understand what beadbi is, how it has been dealt with historically,...
As the world becomes more interconnected, we understand how some have an abundance of monetary wealth, and others do not, and the more we understand the various needs unaddressed in our backyards and abroad.
Death is a thing we all must do. But we are deeply afraid of it. How do we form a relationship with death? This article explores Salok Mahala 9 as Guru Teghbahadar Sahib helps us confront our fear of death and understand the lessons death...
Miri comes from Perso-Arabic “Amir” or “Emir” and signals political power. Piri comes from the Perso-Arabic “Pir” and signals spiritual power. Miri-Piri encapsulates the Political-Spiritual doctrine in Sikhi, rooted in both the worldly and the timeless...
A reflection on the play of past, present, and future, the play of creation, and the importance of Remembrance.