
"(Chinese Official): 'Dalai Lama is the chief of feudal serfdom. China abolished serfdom in 1959. ... This is the same with Lincoln's abolition of the black slavery system in the U.S.,' said Mr. Qin. 'President Obama should be more able to understand the stance of the Chinese government against Tibet independence and Dalai's international activities to break up his motherland.'" ArticleAn interesting article recently appeared in the Wall Street Journal (WSJ) about the gr
owing awareness of China's racism towards black people. The article mentioned Obama's African American persona on Chinese consciousness, discrimination against mixed race (Black/Chinese) Chinese citizens, high profile African American celebrity visits to China, African political discord (a riot) in China, and the national embarrassment of Black/Chinese mixed race beauty contestant Lou Jing. All of these and other related issues have been covered by Rainbowdharma's on-line discussions over the years,A decade ago combining the words Black and Buddha into one identifying phrase was considered racist. There were people within and outside the Buddhist community who felt American Buddhism should remain a "race free" zone. I wondered how anything American could possibly be free of a discourse on race, power, class, gender and so on considering our unique history? Despite advice from Buddhist insiders, I pursued the discussion of diversity and inclusion. As some advisers predicted, I paid a price for my critique of Buddhist elitism.
The audacity of responding to complaints of racism in American Buddhism precipitated the end of my acceptance in its varying communities. On one occasion, whites at a Dharma center even told the Lama/spiritual advisor I had a gun. His fear of "Black man with a gun" prompted him to cosign on my eviction from the spiritual community. The fact I had a newborn baby and sick wife was inconsequential. On another occasion a prominent Black Christian leader who, in addition to preaching damnation towards any Black Buddhists was quoted as saying "an African American interested in Eastern Spirituality is a traitor to his community." My invitations to speak at American Buddhist centers dwindled. A reporter at a black newspaper shared that he was threatened with bodily harm if he wrote another Buddhist friendly editorial. I was treated to several ball-busting rounds of undermining and subterfuge from Buddhist lesbian and Feminist leaders. My manuscript for Black Buddha, the book, was rejected by every Buddhist publisher I submitted to.
In fairness I must acknowledge Buddhist Peace Fellowship was initially kind enough to publish an interview I gave on African Americans and Buddhism in their Turning Wheel Magazine. Buddhdharma magazine also featured Black Buddha, the short volume, during that period but I've not heard from either since. All things considered I appreciated getting my voice out in a few venues but had much more to say than emerging adverse polity would allow.
In retrospect, being sidelined and/or pummelled by various communities was as inspirational as it was daunting. Rainbowdharma is the response and it has served many over its decade-long sojourn to resonance with ideas and views now echoed in WSJ. In 2006, Rainbowdharma surpassed 2 million hits from 100 countries and 400 academic institutions worldwide. And, I've been able to chronicle a few travels in Europe and Asia as well as produce a film.
Amidst the tumult of growth and search for voice I have experientially come to a personal view Buddhist leadership, particularly for people of color in America. Leadership is not merely about conforming to the views of the politically and financially dominant. It is not concentrism with white egoism for the right to sit at their table. Leading human beings to liberation and freedom cannot go forward while suppressing the voice of people of color.
Buddhist liberation will only land on our shores is through transcentrism. That is, the act of going beyond our comfort zones on behalf of our mutual interest in building a better life, community, society and world.
Powerful forces shape and obstruct the Buddhist experience in America. It's possible to shake off the psycho-emotional paralysis that sets in when the reality of obstacles to change the American Buddhist community become clear. We need not be afraid of those who consider themselves at the helm of our community. However well-intentioned there are simply a few folks in power doing to Buddhism what we as Americans have always done: appropriate, assimilate, and take what we need then throw the carcass to the side. Indigenous people know this, descendants of slaves know this, former employees of bankrupt corporations know this, people who've lost their homes to foreclosure know this, people released from prison after being convicted of a crime they did not commit know this, hard-working people laid off from their job who can't find another know this, the chronically poor, underhoused, indigent, and sick folk of our country living without healthcare know this. There is no shame in embracing its truth.
Every voice for peace and egalitarianism in our community is of tremendous value. If we must face frightening ideas in order to liberate ourselves so be it. The Dharma cannot be harmed by troubling ideas. Unchallenged assumptions of the intellect and ego are far greater threats than the tousling of one's reputation or status. A community must be able to confront its need for change, otherwise it is of no use in modernity.
Again, I thank all of our readers and supporters for the great memories that we've shared over the years. Thank you, thank you, thank you. I don't expect kudos from WSJ but for those who would like to deepen their research and understanding of the surging importance of the relationship between Africa, China, Buddhism, and African Americans visit Asia and US.
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