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What Western Buddhism Shouldn’t Be

| arun

Bhante Yuttadhammo posts a wonderful quote by President Barack Obama on his blog.

“We all have many identities – of tribe and ethnicity; of religion and nationality. But defining oneself in opposition to someone who belongs to a different tribe, or who worships a different prophet, has no place in the 21st Century.”

Again, my main gripe is when self-styled Western Buddhism is defined in explicit contrast to other forms of Buddhism. More often than not, this definition entails a gross negative stereotype over the hundreds of millions of Buddhists who don’t consider themselves Western Buddhists, my grandma included. Perhaps a Western Buddhist is just someone who’s preoccupied with what it means to be a Western Buddhist.

An Asian Buddhist Superiority Complex

| arun

I won’t deny it. Many Asians question self-styled Westerners’ Buddhist authenticity. One friend doesn’t care to hear talks by white Dharma teachers. Another friend’s parents express open doubts about a multicultural Buddhist group. Bhante Noah Yuttadhammo’s own journey is often thwarted by individuals who refuse to see him as an equal to Thai monks. These are most certainly instances of a superiority complex. I frequently lash out at excessive hegemonic privilege here in the West, but I must be honest that similar prejudices also exist in Asian Buddhist communities. I’m reluctant to write this post. I’m afraid this admission will only bolster the dismissive attitudes of self-styled Western Buddhists so unknowledgeable about Asian culture they wouldn’t know the difference between Saigon and Prey Nokor. But I realize that part of the discussion is admitting that the community that I’m defending isn’t a cohort of living saints. Are “Western” Buddhists willing to learn about the true diversity and issues of Asian America, the 5% of their country that represents the history of half the world? They have to if they hope to live up to the values of diversity, tolerance and democracy. Choosing not to address racial inequity in a community that actively segregates itself is tantamount to promoting it. Separate but equal is not a solution.

A Western Buddhist Superiority Complex

| arun

I couldn’t sleep last night, so I skimmed through old posts and came across the Western Buddhist Feminist Oppressors post again. From Cheng Wei-yi’s conclusion…

While Buddhism has a long history and is practiced in a wide range of cultures, it is essential to avoid using one’s own values to evaluate Buddhist practices of others … Generalizing non-Western Buddhists and universalizing Western values are two problems needed to avoid.

I have also shown that during the process of discoursing Asian Buddhism, a ‘Western Buddhism’ arises. It is done through the process of comparison between and reflection on the practices of Asian Buddhists and Western Buddhists that a ‘Western Buddhism’ is formulated. I am not saying that there can be no ‘Western Buddhism’ without the comparison between and reflection on Asian Buddhism, for there has to be a ‘Western Buddhism’ (or Western Buddhisms). Since the social, economic and political conditions vary in different societies, one cannot expect that the practices of Western Buddhists remain entirely the same as those who live in a different social, economic and political condition. The problem lies in the process of identifying or formulating Western Buddhism, in which Western superiority is habitually created or sustained. While I must admit that works of many Western feminist Buddhists such as Rita Gross’ inspiring, I must also draw attention to the oppression and racial hierarchy created in these works. There can be no liberation for all women if the notion of Western superiority is to continue.

The self-styled Western Buddhists need to move away from a self-definition that involves over-generalizing and marginalizing Asian Buddhists and our diverse heritage and traditions. After all, we’re not mutually exclusive.

Universality Rather than Authenticity

| arun

Over at the Guardian blog space, Naseem Khan writes about the notion of authenticity with regards to Buddhism in the West.

The question of authenticity is rather more complex, and central to the unfolding path of western Buddhism. But it’s not limited to it, as I indicated at the start. I tangled with the question as a student dancer, and also when I was involved in formulating diversity policy. The past 30 years in which we have come slowly (and painfully) to terms with other cultures have similarities to the issues that are raised over Buddhism’s path. Who do different art forms “belong” to? Clearly the arts must change when they come to the west if they are to express current realities. But it has often been a contentious issue, and not only with native speakers who wish to hang on to heritage. It has also been native Brits who often wanted to corral the arts into ethnic corners and could not see their wider relevance.

Importantly, she’s able to discuss a vision of “western” Buddhism without defining it in contrast with the traditional or eastern. Much appreciated!

We Need to Talk

| arun

In light of some discussion on another blog, here’s a thought from Mushim Ikeda-Nash.

Unless Buddhist teachers and communities explicitly acknowledge the need for institutional change and political action, many people of color won’t stick around to be more intensively involved in practice. Although they may be willing to try meditation in silence, the perception of being silenced within the social structure of a Buddhist community will only increase, not decrease, their suffering. I am convinced that to truly accept one another as Dharma sisters and brothers, we must first hear one another, making the commitment to practice compassionate listening for as long as it takes.

Amidst all my sputter, I do take everyone’s comments to heart, even if I don’t make the time for a thoughtful reply (or even if I give too little time for a thoughtful reply). I may harshly criticize what others say, but I don’t suggest they shut up or that their views are pointless. This discussion is coming to the Buddhist community, whether you like it or not.

It’s Obon Season!

| arun

I’ve only ever been introduced to the Obon Festival as celebrated in the United States. The first festival I ever went to was years ago, at a Shin temple where a friend’s father worked as minister. As described in the Nichi Bei Times:

Councilman Ronald Ikejiri, a member of the Gardena City Council whose family is active in the church, stated, “The Obon Festival is probably the most appreciated event in the city, not only because of the significance of Obon as an observance and remembrance of those who have passed away, but also because it brings together the community. Whether it’s Japanese Americans, Hispanics, African Americans, Vietnamese, Chinese, or the community as a whole, they all come together for the Obon festival.”

Down here in the Southern District, the festivals started rolling out in June. Here are the following locations and times for the July and August festivals.

You can search for more festivals over a wider area at Discover Nikkei.

A Piece of Buddhism that Can Fit in a Bag

| arun

I was uniquely touched by Lt Christopher Mohr’s debut post and question on Buddhist Military Sangha.

All chaplains have a sort of kit bag (sometimes lovingly called the chaplain’s “magic bag”). I am wondering, for all of our Buddhists out there, what you would suggest, from your tradition, that would be useful, necessary and fit in a bag that has to be hand-carried in places like a FOB in say, the ‘box’?

What a wonderful open question that speaks directly to the diversity and interconnectedness of our community. I hope you can give Lt Mohr some suggestions from your tradition. I’ve got to give this one a good think. (Happy Independence Day, United Statesians!)

Bouddhiste Asiatique Énervé

| arun

Towards the end of a post on the artist, blogger and social activist Ai Weiwei (艾未未), I came across a single sentence that made me bury my face in my hands.

Aimablement provocateur, cet homme de 51 ans ressemble à un bouddha sympathique qui se serait laissé pousser une sauvage barbe poivre et sel. [Kindly confrontational, this man of 51 years looks like a pleasant Buddha left to grow a wild, salt and pepper beard.]

Dude, and I look like an angry Buddha who lost weight. The post is, otherwise, informative.

Sangh as Your Managed Care Organization

| arun

Via DailyKos via Shambhala Sun Space, Andrew C. White writes about how Buddhism can inform the United States’ current healthcare debate.

Without going too much deeper into Buddhist thought which traverses the borderlines between western philosophy, psychology and religion, let’s see how the eightfold path might clear some of the muddle going on in Washington, DC as well as the deep fog enveloping the traditional media reporting on the debate.

But I think the healthcare system also has much to teach us about our own Buddhism. If Lord Buddha is your doctor and the Dharma is your medicine… then the Sangha is your managed care organization. All three of these metaphors can only be stretched so far, but I’m interested in the broad themes. Does your dharma center provide services on a fee-for-service basis, or is it more like a free clinic? How do you bolster access for the poor and disadvantaged? Or is your center designed to pander to bougie elites, erecting social, cultural and economic barriers for the rest?