African American, Buddhism, China, center stage...

"(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.'" Article

An interesting article recently appeared in the Wall Street Journal (WSJ) about the growing 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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Lama Rangdrol to give public teaching in San Diego and San Francisco

A great time to meet:

San Diego:
November 4, 2009
Indigo Village
1054 Second Street, Suite B
Encinitas, CA 90024

San Francisco:
November 6-8

Less than stellar outreach to blacks in America from current or future Tibetan leadership?

Although I have the good fortune to appreciate tacit support from some close to His Holiness the Dalai Lama there's been no official acknowledgment or support between myself and his office. Admittedly, I have not put much effort into the task of making such a connection. And, when given the opportunity I shied away rather than impale myself on the throngs of politicized and ambitious supporters that fervently police his immediate surroundings. In general the Dalai Lama's connection with black America has been limited to an elite and powerful group of representatives whose support of Buddhism in their respective communities has been marginal if not bleak. I've often been asked why His Holiness visits the grand stage of San Francisco while never touching ground in the grass roots of adjacent Oakland where so much history and suffering of black people has taken place. This is perhaps a fair question that is not for me to answer.

Baby-faced 22-year-old Ogyen Trinley Dorje, the 17th reincarnated head of Tibetan Buddhism's Kagyu sect is recognized as the Karmapa, Tibetan Buddhism's third-ranking personage. Some consider him to be Tibet's next great hope to inherit the Dalai Lama's position. But what hope does this rising star of compassion and human integrity hold for those in black America who seek to free themselves from the spiritual shackles of bygone up-from-slavery legacies? What new direction does he hold in the persuasion of African American leadership to accept their distinguished history as relatives of Africans in Asia who were present well before the founding of Buddhism? Will we ever see the story of black contributions and tribulations in Asia taught in public schools like those of America's European ancestors? What global Buddhist personage has gravitas to influence our nation in this profound way? All I can say is none thus far despite the magnanimous awards, notoriety, and support that has been given to so many Buddhist leaders who've sought refuge in the American way of life.

I was glad to read the Karmapa's comment :

He wants to be a "21st century religious leader," reaching beyond those of his faith. "My work is not going to be conducted only among other Buddhists," he said, "but to help everyone." Article

But what does it mean, really? Who is everyone? And, through what lens will African Americans be viewed differently than what has already transpired? Will there be continued inundation of DVD's from mass public teachings whose audiences are consistently devoid of black people? Has anyone gotten the message, or perhaps what we are seeing is the message? Time will tell.

What we do know is China has and will continue to invest tens of billions of dollars in shoring up its relationship with black people throughout the world. Africa, the psycho-spiritual nexus of American black consciousness is experiencing a metamorphosis of appreciation for communism China-style. Let's also not forget the Black Panther party deeply rooted itself in the Communist Manifesto and literally began its fundraising campaign by selling Mao's Red Book to grass root adherents.

My role as Buddhist practitioner is to simply state the obvious in hopes of avoiding a detente between future Tibetan leadership and grass roots black consciousness in America. Those who think this issue will not be an issue in the future are mistaken. I truly believe good work can be done on behalf of Buddhism, the Tibetan people, and African Americans. Why would someone not believe this?

I wish the Karmapa well and hope he will become aware of opportunities available to bridge communities in a way that strengthens America's sense of mutuality. Thurman suggests a skillful approach that I agree with:

Robert Thurman, an expert in Tibetan Buddhism and a longtime friend of the Dalai Lama's, says Dorje could indeed become the next "face" of his people. But he warns against pressuring the young monk into too much travel and teaching too soon. "He needs a period of practice and study to manifest his full strength," says Thurman. "When I met the Dalai Lama when he was 28, he did not have the level of charismatic power that he does now." Article

Today is a good time to begin thinking bout what we, the American people, will do after His Holiness is gone.

2008 Radio Interview, Slavery Monument, Amsterdam

In 2008 I had the good fortune to visit Amsterdam. It was a relief to be in the city where so many African Americans found refuge as part of their exit from the hyperscrutiny of American popularism. Amsterdam is a place where anyone can get lost, become invisible, and be left alone for as long as they wish. There is an anonymity available that is hard to describe from the American point of view. People simply mind there own business, sometimes quite literally.

I felt very far away from predatory Dharma teachers and centers and competitors ready to discredit my work and voice. American Buddhism, particularly in the SF Bay Area, is known for its less than friendly reception to Black Buddhism as a critique of its white inspired people of color movement. I recall the mean-spirited critique and secret undermining strategies by individuals who now claim to represent the very ideas they disparaged. Amsterdam was a refreshing relief. A place where one's guard can be up or down without consequence.

During my visit I gave a radio interview on conversion issues African Americans face when exiting their Christian/Civil Rights legacy. I did not go into the rank and file LGBT Buddhist of color leadership that has wedged itself into the heart of "of color" Buddhist identity. Then of course there are the aging peace-loving feminists who see no place whatsoever for straight male leadership except in subordinate or neutered roles. I speak of none of this. Rather the interview was a wonderful opportunity to present a straight forward discussion on issues of conversion, separation, and survival as a Buddhist in Black America.

So in a country deeply rooted in transatlantic slave trade, not to far from a slavery monument I shared the following thoughts in an interview that begins with a one minute introduction in Dutch.


Interesting thoughts on the Slavery Monument -

Academics slow but coming ...

Although the work of Rainbowdharma and its inclusion of Black Buddha connecting the African American community to the global Buddhism as well as Afro Asian relevance to Buddhist history is in its tenth year, academia (Buddhist Studies) has been slow to acknowledge the work or its inspirational leadership. Still, it is as comforting as it is validating to see scholars beginning to discuss these truisms outside the so-called "Diversity Model" that has done little to stem American Buddhist resistance on this subject. Congratulations to those who realized the common sense truth of Black Buddha in their hearts long before it became popular to do so.

Perhaps someday the ivory tower will finally realize black Buddhists have incarnated in America as we go about our work with or without their acknowledgment or support. We have long abandoned our wood block press for cyberspace, web 2.0 and social networking. These are our tools today and we are ahead, very far ahead, of what for some will be a rude awakening to our presence in their midst.

Our work is on behalf of all human beings without regard to ethnic or racial identity. Until our relevance more deeply strikes their hearts I hope my academically inclined Rainbowdharma friends will take note of this honorable mention of a black Buddha in Tibet as well as the implications of his work on Feminism then and now.

Ethnicity as an Issue ‎(Tibetological‎): "In this paper, I propose to consider in a limited way what roles ethnicity played in the Tibetan-Indian interface. In effect, we will consider the area of Tingri in the decades around the year 1100 as something like what would nowadays be termed a ‘culture contact zone,’[1] although given the nature of our sources and the types of information they were designed to supply we can perhaps only hope to come to conclusions of some sophistication or depth. Even so, our main source is a relatively rich one, and for this we ought to be grateful. After a few brief words about this main source, we will immediately look into the life of Padampa as a South Indian, very likely a native speaker of Telugu, touching on the significance laid by Tibetans on his blackness...The texts of the Peacemaking Collection accept Padampa’s Indian ethnicity, his Atsara-hood, his blackness and his role as spiritual teacher as a single package worthy of reverence. One interesting passage (P: V 205) states that everyone who met him underwent remarkable behavioral transformations. Some cried, others laughed, some were frightened, some were driven insane, had samādhis, felt strong faith or renunciation, had great faith or exceptional realizations. "

more reading:

Best known as Machig Labdron's teacher, the Indian mahasiddha Padampa Sangye is counted as a lineage guru by all schools of Tibetan Buddhism. He brought the lineage of Chöd to Tibet, carried the Buddha's teachings to China, and is even asserted, in the Tibetan tradition, to have been the legendary Bodhidharma (Founder of Zen, "Chan," Buddhism).

Padampa Sangye's teaching methods were unorthodox and sometimes extreme. This transcendent and irascible teacher encouraged his disciples to disregard social conventions, disdain social contacts, and go beyond their cultural conditioning. He inspired innumerable highly realized disciples, many of whom were women. (Snow Lion)
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Universal principles...

Many people believe that the concept of Black Buddha, as I have defined it, is a narrow idea. This is as a result of unfortunate misinformation promulgated during the 1960's -80's by the dominant culture in American Buddhism. There has never been a reason for African Americans to adopt dominant culture or Asian culture as a means getting a foothold in the Buddhadharma.

Buddhism is an approach to the human mind that transcends any particular culture or religious predisposition. People all over the world not only understand Black Buddha but seek and even yearn to connect with it's universal truth. Here is a recent note I received from a Buddhist student in Poland. In it he shares Buddha's universal principles that provide all Buddhists with an understructure of equanimity transcendent of cultural, racial, and social differences:

Nie wierzcie w jakiekolwiek przekazy tylko dlatego, że przez długi czas obowiązywały w wielu krajach. Nie wierzcie w coś tylko dlatego, że wielu ludzi od dawna to powtarza. Nie akceptujcie niczego tylko z tego powodu, że ktoś inny to powiedział, że popiera to swoim autorytetem jakiś mędrzec albo kapłan, lub że jest to napisane w jakimś świętym piśmie. Nie wierzcie w coś tylko dlatego, że brzmi prawdopodobnie. Nie wierzcie w wizje lub wyobrażenia, które uważacie za zesłane przez boga. Miejcie zaufanie do tego, co uznaliście za prawdziwe po długim sprawdzaniu, do tego, co przynosi powodzenie wam i innym."

loose translation:

Do not believe in any religion simply because it stood for a long time in many countries. Do not believe in anything just because people have repeated it many times. Not only revere scripture due to the fact that someone else said that it supported the authority of wise men or a priests, or that it is written in a holy writing. Do not believe in anything just because it is likely. Do not believe in visions or ideas just because they are considered to be revealed by a God or Goddess. Have confidence in what appears to be true after a long verification, what brings success to you and others.

Wszystkie buddystów rozumiem tego. Cudowny!

(All Buddhists understand this. Wonderful!)

The Way It Was (Part 1) - Black Women First

I've decided to write a series of posts titled, "The Way It was." The series will include my recollections on past situations that occurred during my evolution of Black Buddha. For example, many people don't know that black women were involved with leadership in the American Buddhist community long before I came on the scene.













For the sake of confidentiality I won't mention names. Suffice it to say for the most part that they had taken refuge from homophobia and misogyny in black culture. Early on Buddhism offered civility and peace to Lesbian and bisexual women who found little or no solace from the black Christian churches that infused judgement, criticism, and condemnation between them and the eyes of God. Interracial couples, mixed race commune dwellers, and biracial individuals were not uncommon either, primarily as a result of the Hippie movement's alternative to the radicalized Marxist/Leninist black power and black theology empowerment movements.

1960's-70's Indian and Tibetan gurus cultivated an affinity with peace loving hippies that endures as an understructure of convert Buddhism practiced today. American Buddhism is an Asian export catered to the American taste for Dharma-lite, an approach to Buddhism that quiets the nerves in non-offensive, non-confrontational, moderately spiritualized psycho-emotional "mental bites." Graduated change without the clamour of deep introspection and seizure like revelations is the rule of the day. Silent retreat is preferred by most except for the brave hearts who can endure the clashing of cymbals, pounding of drums, squealing horns and resonant mantric incantations of Tibetan egoistic beast slaying.

Voiceless black women and a smattering of men lay in the wash of this East/West symbiosis as it merged into definitive communities of American Buddhist traditions. Even as late as the mid nineties the term "Black Buddha" was seen as an offensive oxymoron while the unquestioned moniker "American Buddhism" forged on in a state of determined institutionalism.

The day I entered my first service to a Buddhist retreat center there was a young black woman sitting close to me at puja. She seemed upset as the lama approached her saying, "please don't leave." I never saw her again but the story was she had arrived with a black husband but was departing alone. Another interracial couple broke up while I was there and eventually my discussion of Black Buddha landed me on the "disinvited" list as well.

The American Buddhist environment was not a stable place for black love or lovers but for some black women its was better than eternal condemnation under God in African American Christendom. That's the way it was.