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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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Inspirational
Chardi Kala In The Face Of Extreme Adversity
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<blockquote data-quote="spnadmin" data-source="post: 114341" data-attributes="member: 35"><p><strong>Chardi Kalaa in the Midst of Extreme Adversityby JASTEENA KAUR DHILLON</strong></p><p></p><p> </p><p> It has been a great life so far, well that is the way I feel when I sit with my "chai" on my cushions on a quiet Saturday morning at home. I am elated to know that I am healthy, motivated and content with all that is around me. </p><p></p><p> Am I? </p><p></p><p> Then it starts, the faces and voices of people who have seen hunger, death and desperation every day of their lives, creep into my mind. It is at this point I fear that my "positive attitude towards life" might falter, but it does not; it gets stronger. </p><p></p><p> Life is good, I say. So I ask myself, how is it possible to be able to remain in a state of having a positive attitude towards life, or as a Sikh would say, live by the principle of "chardi kalaa!" </p><p></p><p> After letting these thoughts of violations against people and conflict in communities to which I have been witness, circle in my mind for a while. I stop and turn my thoughts to the people who have suffered these </p><p>violations and live in a perpetual state of conflict and remember that even in the face of fear and despair, each and every one of them smiled and said to me, "Don't worry, dear, it'll all work out!" </p><p></p><p> That led me to the question, why and how can they remain so optimistic when, in some cases, they have lost all that is dear to them personally and communally. They are amazingly strong and grounded, even when the seeds of their strength are seemingly gone and the earth has moved under their feet. </p><p></p><p> I ask this question of all the people who have touched my life when I was working in places such as racially segregated South Africa, ethnically cleansed Bosnia, Tsunami ridden Indonesia, war-torn Sri Lanka, violence-ridden Iraq, famine-ridden Sudan and topsy-turvy Afghanistan. </p><p></p><p> But it still burns in my mind as an irresolvable conundrum. So I turn to myself and look inwards at myself to see if maybe I can use my own experience as a lifelong field worker in some of the worst and inhuman places to see how my optimism survives in the face of being a witness to some of the most heinous and horrific violations that have happened in our world. </p><p></p><p> I start with my personal principles - the ones that have marched with me in my travels and held me together in crisis and conflict, they are: empowerment, righteousness and humility. They all give me the "chardi kalaa" of life! Being held to this principle has enabled me to live through and witness some of the most tragic events in the history of conflict in the last 15 years and keeps me going. </p><p></p><p> It has enabled me to complete my missions, even when it seemed that there was no hope. I ponder this only for a little while before I realize that it is as simple as that, internal strength allows you to externally preserve! </p><p> What is more is that once you realize the strength is there within you. It can take on a life of its own and move you to resolve by the sheer force of positive energy and commitment to ideals that one has within oneself. Believe me, this can change even the most intractable situation into a liveable one for you and those you are committed to help. </p><p></p><p> Now, that is something to live for, I say! And it all makes sense again ... that is how "chardi kala" works! </p><p></p><p> I hope to follow this piece with a series of articles at regular intervals, looking at the lives of people through the eyes of a Sikh witness, at their ability to survive the conflicts and disasters in Bosnia, Indonesia, Afghanistan, Sri Lanka, Iraq, Sudan and South Africa; their strength and resolve to overcome war, disaster, terror, social, economic and political upheaval and make huge achievements in conflict-resolution and peace-building globally. </p><p></p><p> More soon ... </p><p> </p><p> BIO </p><p> Jasteena Kaur Dhillon <em>is a Sikh-Canadian/ Briton who is currently engaged by Harvard University in their State-Building and Human Rights for Afghanistan/Pakistan program as a research fellow looking at issues of rule of law, formal and informal justice in the context of human rights in the tribal areas. Her overall research and advocacy research interests centre on international law, justice and human rights in conflict, post-conflict and transitional countries and regions. </em><em> Jasteena is a graduate of University of Toronto and the University of Windsor Law School and holds a Master's in International Law from Leiden University in the Netherlands. She worked in Canada in the community development and advocacy sector on issues such as violence against women movement and discrimination against immigrants and refugees from 1989 till 1999. She started as a Student Activist in the South Asian student movement in the University in Toronto and continued after graduation as a Community Advocate and Counsellor at Toronto area women's shelters and crisis centres for rape victims and youth. </em></p><p><em></em></p><p><em> After leaving Toronto in 1990s to work on children's rights issues in the context of the South African constitutional process, she continued to work globally on international legal and development issues in conflict, post-conflict and transitional crisis areas around the world, including in Afghanistan, Southern Sudan, Iraq, Sri Lanka, Indonesia, Bosnia, Croatia, Occupied Palestinian Territory, South Africa and India in international non-governmental organizations, the United Nations and North Atlantic Treaty Organization. </em></p><p><em></em></p><p> <em>She has worked specifically on rights and development for women, children, refugees, IDPs in conflict and post-conflict settings, with a special emphasis on issues ranging from development of rule of law institutions and governance, the role of customary and sharia legal systems, human rights and humanitarian law , duties and responsibilities of national and international actors in building judicial and political institutions and civil-military interaction strategy and tools in the evolution of states and regions from crises to stability. </em></p><p><em> </em></p><p><em> October 27, 2009 </em></p><p><em><span style="color: Blue"></span></em></p><p><em><span style="color: Blue">Forwarded by forum member Tejwant Singh Malik. <img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" /></span></em></p><p><em></em></p></blockquote><p></p>
[QUOTE="spnadmin, post: 114341, member: 35"] [B]Chardi Kalaa in the Midst of Extreme Adversityby JASTEENA KAUR DHILLON[/B] It has been a great life so far, well that is the way I feel when I sit with my "chai" on my cushions on a quiet Saturday morning at home. I am elated to know that I am healthy, motivated and content with all that is around me. Am I? Then it starts, the faces and voices of people who have seen hunger, death and desperation every day of their lives, creep into my mind. It is at this point I fear that my "positive attitude towards life" might falter, but it does not; it gets stronger. Life is good, I say. So I ask myself, how is it possible to be able to remain in a state of having a positive attitude towards life, or as a Sikh would say, live by the principle of "chardi kalaa!" After letting these thoughts of violations against people and conflict in communities to which I have been witness, circle in my mind for a while. I stop and turn my thoughts to the people who have suffered these violations and live in a perpetual state of conflict and remember that even in the face of fear and despair, each and every one of them smiled and said to me, "Don't worry, dear, it'll all work out!" That led me to the question, why and how can they remain so optimistic when, in some cases, they have lost all that is dear to them personally and communally. They are amazingly strong and grounded, even when the seeds of their strength are seemingly gone and the earth has moved under their feet. I ask this question of all the people who have touched my life when I was working in places such as racially segregated South Africa, ethnically cleansed Bosnia, Tsunami ridden Indonesia, war-torn Sri Lanka, violence-ridden Iraq, famine-ridden Sudan and topsy-turvy Afghanistan. But it still burns in my mind as an irresolvable conundrum. So I turn to myself and look inwards at myself to see if maybe I can use my own experience as a lifelong field worker in some of the worst and inhuman places to see how my optimism survives in the face of being a witness to some of the most heinous and horrific violations that have happened in our world. I start with my personal principles - the ones that have marched with me in my travels and held me together in crisis and conflict, they are: empowerment, righteousness and humility. They all give me the "chardi kalaa" of life! Being held to this principle has enabled me to live through and witness some of the most tragic events in the history of conflict in the last 15 years and keeps me going. It has enabled me to complete my missions, even when it seemed that there was no hope. I ponder this only for a little while before I realize that it is as simple as that, internal strength allows you to externally preserve! What is more is that once you realize the strength is there within you. It can take on a life of its own and move you to resolve by the sheer force of positive energy and commitment to ideals that one has within oneself. Believe me, this can change even the most intractable situation into a liveable one for you and those you are committed to help. Now, that is something to live for, I say! And it all makes sense again ... that is how "chardi kala" works! I hope to follow this piece with a series of articles at regular intervals, looking at the lives of people through the eyes of a Sikh witness, at their ability to survive the conflicts and disasters in Bosnia, Indonesia, Afghanistan, Sri Lanka, Iraq, Sudan and South Africa; their strength and resolve to overcome war, disaster, terror, social, economic and political upheaval and make huge achievements in conflict-resolution and peace-building globally. More soon ... BIO Jasteena Kaur Dhillon [I]is a Sikh-Canadian/ Briton who is currently engaged by Harvard University in their State-Building and Human Rights for Afghanistan/Pakistan program as a research fellow looking at issues of rule of law, formal and informal justice in the context of human rights in the tribal areas. Her overall research and advocacy research interests centre on international law, justice and human rights in conflict, post-conflict and transitional countries and regions. [/I][I] Jasteena is a graduate of University of Toronto and the University of Windsor Law School and holds a Master's in International Law from Leiden University in the Netherlands. She worked in Canada in the community development and advocacy sector on issues such as violence against women movement and discrimination against immigrants and refugees from 1989 till 1999. She started as a Student Activist in the South Asian student movement in the University in Toronto and continued after graduation as a Community Advocate and Counsellor at Toronto area women's shelters and crisis centres for rape victims and youth. After leaving Toronto in 1990s to work on children's rights issues in the context of the South African constitutional process, she continued to work globally on international legal and development issues in conflict, post-conflict and transitional crisis areas around the world, including in Afghanistan, Southern Sudan, Iraq, Sri Lanka, Indonesia, Bosnia, Croatia, Occupied Palestinian Territory, South Africa and India in international non-governmental organizations, the United Nations and North Atlantic Treaty Organization. She has worked specifically on rights and development for women, children, refugees, IDPs in conflict and post-conflict settings, with a special emphasis on issues ranging from development of rule of law institutions and governance, the role of customary and sharia legal systems, human rights and humanitarian law , duties and responsibilities of national and international actors in building judicial and political institutions and civil-military interaction strategy and tools in the evolution of states and regions from crises to stability. October 27, 2009 [COLOR=Blue] Forwarded by forum member Tejwant Singh Malik. :)[/COLOR] [/I] [/QUOTE]
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Chardi Kala In The Face Of Extreme Adversity
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