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Spacious Minds argues that resilience is not a mere absence of
suffering. Sara E. Lewis's research reveals how those who cope most
gracefully may indeed experience deep pain and loss. Looking at the
Tibetan diaspora, she challenges perspectives that liken resilience
to the hardiness of physical materials, suggesting people should
"bounce back" from adversity. More broadly, this ethnography calls
into question the tendency to use trauma as an organizing principle
for all studies of conflict where suffering is understood as an
individual problem rooted in psychiatric illness. Beyond simply
articulating the ways that Tibetan categories of distress are
different from biomedical ones, Spacious Minds shows how Tibetan
Buddhism frames new possibilities for understanding resilience.
Here, the social and religious landscape encourages those exposed
to violence to see past events as impermanent and illusory, where
debriefing, working-through, or processing past events only
solidifies suffering and may even cause illness. Resilience in
Dharamsala is understood as sems pa chen po, a vast and spacious
mind that does not fixate on individual problems, but rather uses
suffering as an opportunity to generate compassion for others in
the endless cycle of samsara. A big mind view helps to see
suffering in life as ordinary. And yet, an intriguing paradox
occurs. As Lewis deftly demonstrates, Tibetans in exile have
learned that human rights campaigns are predicated on the creation
and circulation of the trauma narrative; in this way, Tibetan
activists utilize foreign trauma discourse, not for psychological
healing, but as a political device and act of agency.
Spacious Minds argues that resilience is not a mere absence of
suffering. Sara E. Lewis's research reveals how those who cope most
gracefully may indeed experience deep pain and loss. Looking at the
Tibetan diaspora, she challenges perspectives that liken resilience
to the hardiness of physical materials, suggesting people should
"bounce back" from adversity. More broadly, this ethnography calls
into question the tendency to use trauma as an organizing principle
for all studies of conflict where suffering is understood as an
individual problem rooted in psychiatric illness. Beyond simply
articulating the ways that Tibetan categories of distress are
different from biomedical ones, Spacious Minds shows how Tibetan
Buddhism frames new possibilities for understanding resilience.
Here, the social and religious landscape encourages those exposed
to violence to see past events as impermanent and illusory, where
debriefing, working-through, or processing past events only
solidifies suffering and may even cause illness. Resilience in
Dharamsala is understood as sems pa chen po, a vast and spacious
mind that does not fixate on individual problems, but rather uses
suffering as an opportunity to generate compassion for others in
the endless cycle of samsara. A big mind view helps to see
suffering in life as ordinary. And yet, an intriguing paradox
occurs. As Lewis deftly demonstrates, Tibetans in exile have
learned that human rights campaigns are predicated on the creation
and circulation of the trauma narrative; in this way, Tibetan
activists utilize foreign trauma discourse, not for psychological
healing, but as a political device and act of agency.
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