☀️ JOIN SPN MOBILE
Forums
New posts
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
What's new
New posts
New media
New media comments
New resources
Latest activity
Videos
New media
New comments
Library
Latest reviews
Donate
Log in
Register
What's new
New posts
Menu
Log in
Register
Install the app
Install
Welcome to all New Sikh Philosophy Network Forums!
Explore Sikh Sikhi Sikhism...
Sign up
Log in
Discussions
Hard Talk
Losing Faith And Identity
JavaScript is disabled. For a better experience, please enable JavaScript in your browser before proceeding.
You are using an out of date browser. It may not display this or other websites correctly.
You should upgrade or use an
alternative browser
.
Reply to thread
Message
<blockquote data-quote="Admin" data-source="post: 87635" data-attributes="member: 1"><p>Both Gurpreet S. Gosal and Amandeep S. Dhami symbolize a lost first generation of Punjabi youth turning to a life strife with crime and hooliganism. The majority of Sikh youth growing up as the first generation of immigrants come from homes where both parents have to work extreme hours to make ends meat, and that usually includes living expenses and money to send back to family in Punjab. They are raised in lower income housing communities and left to fend for themselves at an early age. America is segregated in lower income neighborhoods not so much by the system, but instead by the need for similar communities to support one another amidst a new environment and society. Punjabis, Mexicans, Italians, and other minorities first begin moving into particular areas in cities that are known to belong to their people. It is normal for the first generation to keep their roots alive while trying not to assimilate into the culture and society they find themselves emerged in. </p><p></p><p><a href="http://paintingmylife.files.wordpress.com/2008/09/gunday.jpg" target="_blank"><img src="http://paintingmylife.files.wordpress.com/2008/09/gunday.jpg?w=240&h=180" alt="" class="fr-fic fr-dii fr-draggable " style="" /></a></p><p></p><p> This is not the case for all first generation families, but some of the less educated families do go through this process in pardesi countries when they leave their own behind. They come to countries like America for a better future for their children, but sometimes those children end up on the wrong path due to a vile environment, bad influences, and a lack of identity and faith. As those “confused” children grow up, they are tugged by the traditional culture at home, and a western culture outside the Punjabi lifestyle. They neither identify with the old traditions at home, nor the western culture at school. Identity crisis creates an internal conflict of not belonging, hence the step toward organizing a racial gang or crew is created. Punjabi youth who do not acclimate tend stick together throughout school after rejecting home while being rejected by the school. A new identity is born and that identity is a pact of young men or women who band together to form a group creating belonging, identity, and loyalty. Therefore, the door to violence and illegal activity soon starts on a rocky road of losing one’s identity and faith amidst a new and often xenophobic western world.</p><p> </p><p></p><p> The reality is unfortunate, but it has proven true in many cases. The shooting in Elk Grove involving a fatal shooting is only a small passage in the large and voluminous book of Sikh youth diaspora in America and other western countries. The problem involves many variables ranging from identity, faith, environment, acceptance, belonging, and assimilation. Help is even crippled by bias within the divisions of Sikh youth itself. The more assimilated and accepted students and young adults dismiss new Punjabi immigrant youth as FOBs, fresh of the boat, and want nothing to do with them. The problem is laden with much complexity so the solution is not going to be a simple one.</p><p></p><p></p><p> We must instill within our children an identity to be proud of, and one that fits them uniquely in their own way without applying high expectations and pressures. Support and help must come from home and the only way to do such is by creating an open relationship, and that means parents hearing things that they may not be too fond of. This foundation of mental support at home leaves a child resilient in the face of finding identity elsewhere outside the home in places like racial gangs. Reveal the message that is embedded in the teachings of Sikhism passed on by the great Gurus who have beautifully stated wisdom and a disciplined lifestyle in the shabads of Gurbani.</p><p></p><p></p><p> We left our homes in Punjab in the pursuit of Maya, an illusion, laced by money and wealth. Along the way some have focused too fundamentally on the mirage, and less on the truth of Waheguru and spirituality. “Nanak dukhiya sabh sansaar.” Pain, sadness, and hurt are all components of life but never forget that true happiness is not found outside the gates of naam and Waheguru. “Dukh wich Sukh maniye.” In the depths of despair, I found happiness with God by my side. Give your children a hug, instill morals, spread Gurbani, and teach them to be good people for that is the true ticket to living a life of dignity. I pray for those who have lost their way, but I am assured that Waheguru will guide them to His gates with His kirpa. In Waheguru’s mercy I put my life and pray for others.</p></blockquote><p></p>
[QUOTE="Admin, post: 87635, member: 1"] Both Gurpreet S. Gosal and Amandeep S. Dhami symbolize a lost first generation of Punjabi youth turning to a life strife with crime and hooliganism. The majority of Sikh youth growing up as the first generation of immigrants come from homes where both parents have to work extreme hours to make ends meat, and that usually includes living expenses and money to send back to family in Punjab. They are raised in lower income housing communities and left to fend for themselves at an early age. America is segregated in lower income neighborhoods not so much by the system, but instead by the need for similar communities to support one another amidst a new environment and society. Punjabis, Mexicans, Italians, and other minorities first begin moving into particular areas in cities that are known to belong to their people. It is normal for the first generation to keep their roots alive while trying not to assimilate into the culture and society they find themselves emerged in. [URL="http://paintingmylife.files.wordpress.com/2008/09/gunday.jpg"][IMG]http://paintingmylife.files.wordpress.com/2008/09/gunday.jpg?w=240&h=180[/IMG][/URL] This is not the case for all first generation families, but some of the less educated families do go through this process in pardesi countries when they leave their own behind. They come to countries like America for a better future for their children, but sometimes those children end up on the wrong path due to a vile environment, bad influences, and a lack of identity and faith. As those “confused” children grow up, they are tugged by the traditional culture at home, and a western culture outside the Punjabi lifestyle. They neither identify with the old traditions at home, nor the western culture at school. Identity crisis creates an internal conflict of not belonging, hence the step toward organizing a racial gang or crew is created. Punjabi youth who do not acclimate tend stick together throughout school after rejecting home while being rejected by the school. A new identity is born and that identity is a pact of young men or women who band together to form a group creating belonging, identity, and loyalty. Therefore, the door to violence and illegal activity soon starts on a rocky road of losing one’s identity and faith amidst a new and often xenophobic western world. The reality is unfortunate, but it has proven true in many cases. The shooting in Elk Grove involving a fatal shooting is only a small passage in the large and voluminous book of Sikh youth diaspora in America and other western countries. The problem involves many variables ranging from identity, faith, environment, acceptance, belonging, and assimilation. Help is even crippled by bias within the divisions of Sikh youth itself. The more assimilated and accepted students and young adults dismiss new Punjabi immigrant youth as FOBs, fresh of the boat, and want nothing to do with them. The problem is laden with much complexity so the solution is not going to be a simple one. We must instill within our children an identity to be proud of, and one that fits them uniquely in their own way without applying high expectations and pressures. Support and help must come from home and the only way to do such is by creating an open relationship, and that means parents hearing things that they may not be too fond of. This foundation of mental support at home leaves a child resilient in the face of finding identity elsewhere outside the home in places like racial gangs. Reveal the message that is embedded in the teachings of Sikhism passed on by the great Gurus who have beautifully stated wisdom and a disciplined lifestyle in the shabads of Gurbani. We left our homes in Punjab in the pursuit of Maya, an illusion, laced by money and wealth. Along the way some have focused too fundamentally on the mirage, and less on the truth of Waheguru and spirituality. “Nanak dukhiya sabh sansaar.” Pain, sadness, and hurt are all components of life but never forget that true happiness is not found outside the gates of naam and Waheguru. “Dukh wich Sukh maniye.” In the depths of despair, I found happiness with God by my side. Give your children a hug, instill morals, spread Gurbani, and teach them to be good people for that is the true ticket to living a life of dignity. I pray for those who have lost their way, but I am assured that Waheguru will guide them to His gates with His kirpa. In Waheguru’s mercy I put my life and pray for others. [/QUOTE]
Insert quotes…
Verification
Post reply
Discussions
Hard Talk
Losing Faith And Identity
This site uses cookies to help personalise content, tailor your experience and to keep you logged in if you register.
By continuing to use this site, you are consenting to our use of cookies.
Accept
Learn more…
Top