Trauma, Despair and Faith: Generational Resonances in Exiled Tibetans
Since the Holocaust much has been written about the violent horrors of the last and the present century. Suddenly recognized as the ‘hated and disowned other’ and driven away from their world of intimate connections, exiled people live with inexpressible angsts which are unconsciously passed on from...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
MDPI
2022
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| In: |
Religions
Year: 2022, Volume: 13, Issue: 12 |
| Further subjects: | B
Buddhism
B Psychoanalysis B Despair B transgenerational B Faith B Children B psychohistory psychoanalytic researcher exile B Trauma |
| Online Access: |
Volltext (kostenfrei) Volltext (kostenfrei) |
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| 520 | |a Since the Holocaust much has been written about the violent horrors of the last and the present century. Suddenly recognized as the ‘hated and disowned other’ and driven away from their world of intimate connections, exiled people live with inexpressible angsts which are unconsciously passed on from parents to children, to their children and still further on. The shadow of the past is cast on refugees as unlike on any other diaspora. In spite of, or because of, the lived trauma, sometimes a creative symbolization of losses can take place as the collective makes space for emotional holding. This is indeed rare but not impossible. The present writing dwells on one such collective—the Tibetans housed in India with whom I have worked closely for long as a psychoanalytic researcher. The following account highlights certain ways in which the trauma of uprootedness offsets transgenerational crises and how an exodus acknowledges its past such that a simultaneous remembering and mourning of psychic pain and the carving out of hope is kept alive, especially for those who were exposed to the trials of violent displacement in childhood. Drawing from their inspiring movement that remains imbued by a Buddhist perspective, I also look forward to sharing a few thoughts on healing possibilities which hold restorative value for not only the Tibetans but humanity at large. In a fragmented world torn by the powerful aspiration of each country to become a mighty nation, the Buddhist stress on ‘non-self’ and universal responsibility offers a unique imagination of the ‘nation’ and important insights related to non-violence, forgiveness, compassion, selfhood, and a non-antagonistic relationship with the other—one’s perpetrator. It is of significance to note that such an ambiance is held in place by an attuned spiritual leader, the fourteenth Dalai Lama who mitigates the despair of generations by playing the role of a ‘transitional’ and ‘transformative object’. This writing also dwells on the role of a psychoanalytic researcher as an empathetic witness, a psychic container and a co-traveller. | ||
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