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Has Whiteness Affected Buddhism In America?

Buddhists of color dominated by Whiteness in America

Buddhists of color not dominated by Whiteness in America

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Bayon, Cambodia

Sharing Buddhism with Africa is a formidable task--a long term project at best. Some groups are reaching out while others are not. Whiteness in American Buddhism acts as though it has nothing to gain from connecting to Africa. Too bad for Black Buddhists aligned with them. Myanmar, Thailand, and Vietnam are thought to be far more Buddhist. On some level Africa almost seems disconcerting to them. Why can't Asia and Africa be seen as one? We know we're all genetically descended from the African continent. Right? Can American Buddhism embrace its own humanity? Or, will it continue to see whiteness as a community with its own unique concerns? Nevermind Buddhist egalitarianism. What about political correctness? One American Buddhist leader openly questioned the need:

"There's a lot of concern about bringing the groups together. But frankly my own view is it's always coming from a place of being politically correct, and there's not necessarily a good reason for it."  Helen Tworkov, Executive Director, Tricycle: The Buddhist Review. (Source: Religion and Ethics, 6/6/01)

Rank and file Buddhists act as though they have no choice. They subordinate to such ideas because they fear exclusion. Converting from a birth religion only to find oneself in anathema and reprobate is no joke. But how can an egalitarian community set aside political correctness and not tremble when the truth is contrary to what whiteness chooses to believe? It's a set up for inauthentic living.

Tutankhamun in a lotus 1325 BC

However shrewdly whiteness lodges itself in American Buddhism, the science of humanity is not with them. The legacy of India's Buddhism is not with them. The egalitarian ethos of Buddhism remains far from their shore. The awakened mind in Buddhist America is not with them. And, the direction of global Buddhism is leaving them in the dust.

Buddha in a Lotus, Thailand 1350 AD

Whiteness' habituated shun of Africa is an affliction of  identity, not a Buddhist Precept. The Buddhist mind should be free to go wherever the lotus throne takes it.

Buddhism's relationship to Africa is irrelevant. The insular paranoia of whiteness is contrary to Buddhist teachings under any circumstance. It's an issue having little to do with race. Whiteness is the machinations of white culture operating behind the facade of Buddhism in America. Its purpose is to perpetuate Anglicized Buddhism for the comfort its converts.  People of color who involve themselves with the American Buddhist model mistake their presence as inclusion, which is apparently not the case when it comes to power brokerage.

Has whiteness affected Buddhism in America? It's fair to say yes.

The time for change is coming. Whether the phenotype dominating American Buddhism is paying attention or not, one thing is for sure:

"If the American Buddhist status quo continues to circumvent change, it will at least be unable to continue ignoring Black Buddhist culture by saying: “Oh, no, to recognize you is to insult Buddha.” A much greater insult to Buddha happened when dominant culture American Buddhists and their of color allies failed to serve Blacks in America who’ve already spent centuries struggling for inclusion. I stand corrected if I am wrong." Secret Escape From the Plantation of the Mind, Rangdrol (Pub date 6/1/12)

Vision

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Emerging definitions of mixed-race people

Sharing the results of a massive, worldwide study, geneticist Svante Pääbo shows the DNA proof that early humans mated with Neanderthals after we moved out of Africa.

American Buddhism: BEING BLACK on the THE BLACK LIST

Many people are unaware of the extent whiteness has co-opted the title and cause of American Buddhism. Cooptation on behalf of some while not for others has fomented over decades. One of the communities ill-served by what some are calling White Supremacy in American Buddhism is African America. I can't say to what extent non-domesticable Black Buddhist voices have been sidelined. But a Black List, figuratively and literally, is certainly evident. Here's my personal take on the situation:

After experiencing the cold whipping-stick of whiteness in American Buddhism durng the mid to late 1990s, I wrote Black Buddha, White Buddha and Diversity is Dead. I followed with a few articles on race relations and Buddhism (1,2). After they were published it became increasingly difficult for me to gain access to mainstream Buddhist media. When you're African American and a lama you already have a strike against you. To be outspoken on the issue of race can be a political and career death knell. This explains why there are so few African American Buddhist teachers openly discussing race in their respective communities.

I had to go overseas to continue my public discussion of race in Buddhist America. My students and family had helped me to fund and produce an award winning film because mainstream purse strings are highly politicized. Once Black Listed, you're on your own. A high profile review of Black Buddha made it to the mainstream page, which I was glad to see. But the outcome was a lessening of interest in my overall work. I taught at major centers and organizations whenever they invited me, but eventually those invitations also slowly disappeared.

Honestly, though honored by the invitations, I've never felt comfortable in American Buddhist environments. They're policed by both whites and people for color so thin-skinned that racial truths are upsetting to them. All kind of nonsense can arise when the time comes to engage with their sanghas. When I asserted leadership I was told I was acting out of my place. Once, when I pointed out whiteness to a Tibetan Lama, his white sangha responded by telling him I was dangerous and had a gun. He believed them and began treating me accordingly. The initial Discussion Board for Rainbowhdarma.com was harassed out of existence when I suggested American Buddhists turn their building funds over to Katrina relief as dead bodies floated down New Orleans streets. People from various white dominated Buddhists centers visited, interrupted and disrupted my center in Oakland, California. Teaching there was like contending with Occupy Rainbowdharma. Eventually, I had to shut down the center. After I closed the doors they started a rumor that I was a liar because I said I had a center in Oakland. One Black Buddhist in the elite fold accused me of looking too much like a white man to speak on the subject of Blacks and Buddhism. Someone else did an on-line rant claiming I was only into Buddhism for the money. The anonymous ranter contended that my teachings offered at 99 cents, and downloads of my books for $8 or less, was a money scheme. My film was invited, then dis-invited to participate in a Buddhist film festival sponsored by the American Buddhist elite. On another occasion a wacko Buddhist of color stalker found herself on the brink of being publicly outed after libeling me and my family on various blogs. On yet another occasion, a white woman and personal student of a well known American Buddhist leader got caught sending defamatory emails about me to other Buddhist leaders including those of color. She accidentally sent me one, which brought the situation to my attention. Some Buddhists of color ran and hid under the skirts of elite Buddhists rather than tell the truth about their complicity in maintaining the Black List. Everyone in American Buddhist leadership knows it exists, but it wouldn't be a true Black List if openly discussed.

These assaults against my reputation and work occurred over a decade. They indicate a trend that every Buddhist in America concerned with truth, precepts, and the dignity of Buddhism in America should be aware of. It's water under the bridge now. Rainbowdharma's continued growth over the years has been the strategic response. With over 5 million hits from 100 countries and 500 colleges and universities it's safe to say Rainbowdharma's response has kept the activity alive. Our voice remains African American inclusive and has been well received on three continents concerning race relations in Western Buddhadharma. In 2011, I gave a talk on racism in American Buddhism in the heart of India.  Nevertheless, we have not been invited to participate in mainstream American Buddhism even when the discussion of race is brought back to the public cushion.

Today's Black List means one is simply ignored. It is a way of slapping a teacher's or organization's face by keeping their voice out of mainstream Buddhist discussions. It's no accident my voice is not included. When people ask why Lama Rangdrol is not included in discussions he launched a decade ago they receive only silence, inane malicious gossip created by Buddhist elite and their agents, or self-serving interpretations of Buddhist precepts. I have this to say in response:

"If the American Buddhist status quo continues, it will at least be unable to ignore Black Buddhist culture by saying: “Oh, no, to recognize you is to insult Buddha.” A much greater insult to Buddha happened when dominant culture American Buddhists and their of color allies failed to serve Blacks in America who've already spent centuries struggling for inclusion. I stand corrected if I am wrong." Secret Escape From the Plantation of the Mind - Introduction

The tide has turned. Fortunately, Rainbowdharma is not dependent on mainstream inclusion. Many of our followers come to us because they yearn to hear alternative views on American Buddhist topics important to them. The results of racialized elitist American Buddhist leadership are in. Criticism is coming from a number of directions inside and outside the American Buddhist community. The number of disparate voices makes it increasingly difficult to say this or that person has a problem and shouldn't be allowed to speak. The idea to Black List voices, especially those of concerned white people, is ill conceived. Black Listers have become their own problem. Non-Buddhists are also taking advantage of the opening whiteness in American Buddhism's has laid bare.This hurts all of us.

Rainbowdharma has been the means of keeping my voice alive in America and abroad. I, nor the discussion of white Buddhist elitism, are going anywhere. If fact, the opposite is true. Hopefully, we can get past the obstacles forestalling heartfelt discussion. The truth is elitist domination of community's resources is a human problem having nothing to do with race. Teachers, practitioners of color, and some ethnic Buddhists are complicit in forestalling growth, including the rise of Buddhism in Black America. They know it. They also know the vast majority of whites within Buddhism are not interested in supporting racial elitism. It's unfortunate, perhaps impossible to believe, that there are still people who experience fright when glared at by dominant whites. Still, there's nothing new here. In the end, it is they, the American Buddhist elite, who've set the scene for a difficult discussion. The Black List is merely a place where those devoted to true egalitarianism have to demonstrate their staying power. There's no shame in being ostracised by greedy elitists. The contrarian is an honored role in African America as well as Buddhism. Both communities have an encyclopedic methodology of approach to contend with greed and stifling dominance. Two communities of combined methodology offer plenty of wisdom and strategy for the discussion ahead. More about this is discussed in Secret Escape from the Plantation of the Mind. Publication updates are available on request .

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Academia brings issue of White Supremacy in American Buddhism to the table...

It's been a little more than a decade since my short volume book, Black Buddha, brought the issue of race into the discussion of so-called American Buddhism. As a practitioner, I maintained a right view about race even though the community-at-large moved forward oblivious to the global impact of dismissing the need to look deeply into systems they created. I opted out of the short term glory on could gain through affiliation with the American Buddhist powers that be. Rainbowdharma was born out of the need to distance myself from what has obviously grown into a national dilemma if not disgrace. In order to maintain dignity and respect for the Dharma I stopped teaching in American Buddhist centers, in part because of dis-invitations, but more so out of self-respect. It's good to know that current discussions concerning white supremacy, whiteness, and white power in mainstream Buddhism have nothing to do with Rainbowdharma. I thank Harvard University's Pluralism project for identifying my effort early on as one of intentional inclusion. Kudos to my white students who saw through the veil of whiteness that could easily have captured their habituation to privilege and power. I also thank those who've continued to call for my inclusion in national dialogue despite the Black list some would like me to have succumbed to. We must all remember the Dharma is not some kind of Machiavellian racial drama.

My late teacher Khenpo Gyumed Tinley gave me confidence to endure personal, professional, and spiritual assaults by powerful entrenched white power group in Buddhist America. The truth is, Right View, can be a very lonely endeavor. My heart goes out to unfortunate people of color teachers and practitioners who've embarrassed themselves by affiliating with individuals, organizations, and centers under racial scrutiny today. I'm sure they'll make every effort to distance themselves from the coming wave of disrepute. Nevertheless, past copies of the Big Three Magazines as well as the WayBack Machine serve as a objective identifier of exactly who sold out and why. Unfortunately, the truth must and will be told. So many millions of dollars spent, so little to show in the way of egalitarian Buddhist organizations and centers. Diversity also died along the way.

The boil, once lanced will heal. It must because American Buddhism belongs to all of us not just the elite who've branded themselves with its title and cause. In the meantime, those who've been watching the situation over the years should be aware of new voices such as, Race and Religion in American Buddhism: White Supremacy and Immigrant Adaptation, and others, including my own on the horizon. Ultimately, as I said, it's not a racial issue. it is a matter of understanding the precept, Emptiness, and no-self, then making choices that solve American racial dilemma rather than carries it unnecessarily forward.

Some will criticize the Catholic author below who dares highlight the down side of racially elite Buddhism in the West. Nevertheless, The Dalai Lama has often said the role of non-Buddhist traditions is to make sure that Buddhists are living up to what they say they believe. Comparative Religion scholar, Joseph Cheah, realizes that instruction, whether we chose to hear from him or not:

In his book, Race and Religion in American Buddhism: White Supremacy and Immigrant Adaptation, Cheah examines how race has been an essential factor in the ways in which Buddhism has been introduced, appropriated and transformed in the United States.

Cheah breaks new ground in the study of American Buddhism by exposing ideological frameworks operating in the adaptation of Buddhist practices by both convert and ethnic Buddhists.
Michael Omi, professor of Asian American Studies at the University of California, Berkeley, notes in his review, “Cheah convincingly demonstrates how white supremacy has fundamentally shaped Buddhist religious practices both in Burma and the United States.” Source

Gandhi - assasinated on this day 6 decades ago.

No human being deserves to be shot to death. Gandhi was no exception.

Throughout my life in America I was led to believe Gandhi was a saint, and yet when I visited the Buddhist Untouchables of India and researched the life and works of Ambedkar I found that much of what's known in the West about Gandhi is more myth than fact. We, in America, tend to think of Gandhi based on the movie about his life, and King's reverence for Gandhi's non-violence. Both were inaccurate. Few Americans dig more deeply into the fact of the matter.

Black America is especially known to ennoble Gandhi's myth rather than allowing the man to be seen as a human being, faults not withstanding. As such, African America bares a tremendous burden in righting the mistaken notion about Gandhi's life they've touted so ubiquitously in America. This is especially true for a community that has been maligned by myths and movies like Birth of a Nation, Stepin' Fetchit, Shirley Temple, and Good Times abroad. The fact Gandhi catered to God believers is no excuse for misinforming generations of Americans, Black or otherwise. Read more about it in Secret Escape From the Plantation of the Mind. Updates and advance copies at: SecretEscape[at]rainbowdharma.com

"On 30 January 1948, Gandhi was shot while he was walking to a platform from which he was to address a prayer meeting. The assassin, Nathuram Godse, was a Hindu nationalist with links to the extremist Hindu Mahasabha, who held Gandhi responsible for weakening India by insisting upon a payment to Pakistan. Godse and his co-conspirator Narayan Apte were later tried and convicted; they were executed on 15 November 1949.  Source

Dr. King's Eternal Flame - America

Gandhi's Eternal Flame - India