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'Learning To Live Together' (LTLT) has been emphasised in SDG 4.7 and the Delors report, with the latter suggesting it to be one of the four education pillars. LTLT has frequently been used as an umbrella-like term leading to difficulties in informing teaching practices and policies. In India, Aurobindo, Dalai Lama, Gandhi, Krishnamurti and Tagore have proposed synergetic ideologies like 'education of the heart'. They founded schools, some more than a century ago, which pursue these goals. This paper develops a conceptual framework for LTLT using teachers' perceptions of LTLT. The paper draws upon a larger multiple embedded case study involving a 10-month-long immersion in the five schools founded by the aforementioned philosophers, as well as ethnographic observations and interviews with 14 teachers and five headteachers. The findings reconceptualise LTLT as LTLT 'Harmoniously' (LTLTH) and builds an interconnected 2D framework with three domains, which are intersected with six dimensions. [ABSTRACT FROM AUTHOR]

Seizing on the opportunity provided by the Dalai Lama recently hinting at a female successor, this paper delves deep into theorizing a female Dalai Lama. It offers an intersectional tool to examine how such a conception not only overturns patriarchy pertinent in Tibetan Buddhism, but also disrupts the heteropatriarchal religious traditions beyond Tibetan Buddhism. Moreover, it brings to light affirmative imagination for feminist thinking and intervention premised on the understanding of feminisms as engaging with structures of power and systems of oppression. [ABSTRACT FROM AUTHOR]

Through a study of the Indian Central Relief Committee for Tibetans and the American Emergency Committee for Tibetan Refugees, this article maps the multiple dimensions of Indian and American civil society advocacy on behalf of Tibet in the immediate aftermaths of the Dalai Lama's 1959 flight to India: anticommunism, imperialism, discourses of religious freedom and civilizational solidarity, domestic politics, and regional security interests. These contexts did not operate separately, but rather formed layered interactions, layers that eventually bound Tibetan autonomy. While the Dalai Lama and other Tibetan nationalists worked across the geographic and political spectrum to generate international support as a matter of practicality and necessity, the complex web from which this support came, and through which it operated, functioned as constraints as well as backing. Advocacy from such a disparate set of national, personal, religious, and political interests came with limitations that defined Tibetans as communist victims, an oppressed religious minority, and a humanitarian commodity, but not as nationalist claimants. [ABSTRACT FROM AUTHOR]

Forgiveness is mostly seen as a virtuous human response to wrongful conduct. But what happens when there is no acknowledgement of wrongdoing on the part of the wrongdoer? Does the forgiveness of the unrepentant still count as forgiveness? The Fourteenth Dalai Lama, for instance, is a figure who highly promotes the value of forgiveness. His homeland has been occupied by China since 1950, yet he maintains that he forgives and feels no enmity towards the Chinese government. The Chinese authorities, for their part, have never admitted to wrongful invasion of the 'roof of the world', hence there has been no acceptance of the Dalai Lama's forgiveness. Can the Dalai Lama's forgiving under these circumstances, however, still be seen as forgiveness? In the present contribution, I shed light on the Buddhist view on forgiveness in the hope of inspiring ideas that might contribut6 to the pursuit of peace. Firstly, I explore certain matters surrounding the general idea of forgiveness and subsequently introduce Buddhist perspectives. Secondly, I respond to the key question of this paper by highlighting the Dalai Lama's views as a means to elaborate on the Buddhist stance. I conclude by comparing Buddhist points of view with some contemporary philosophical perspectives and illustrating some distinguishing features of the Buddhist notion of forgiveness. From the above, I endeavour to establish that the Buddhist take on forgiveness is ultimately unconditional. [ABSTRACT FROM AUTHOR]

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. [ABSTRACT FROM AUTHOR]

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