A Few Thoughts on Martin Luther King Jr. Day, and the Buddhist Community

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Despite today's nationwide discussion of religious freedom and tolerance African Americans continue to be ostracized by their community for converting from Christianity to Buddhism. In the Black community MLK day does not include endorsement of African Americans exercising religious diversity, i.e. conversion. Belying freedom ringing hoopla is a persistent marginalization of young men and women pursing Buddhism as a chosen faith. To be openly Black and Buddhist is as unwelcome at church as it is in many family gatherings on this auspicious day.

Whether being verbally accosted or simply getting the stink eye from friends and family, the experience of a black Buddhist on MLK day can be very different from their Christian counterparts. Many people don't realize, "All of God's children, black men and white men, Jews and Gentiles, Protestants and Catholics," is often interpreted literally in the Black community. Some black people, especially clergy, rationalize if Dr. King wanted to include Buddhists he would have done so. They could care less that King's theory of non-violence is deeply rooted in Eastern religion and philosophy. To be Black and Buddhist is considered by some to be a traitor to the Christian Civil Rights legacy of Reverend Dr. Martin Luther King, Amen.

Because of these unresolved issues Buddhists who are black often experience disenfranchisement from their families, friends, and community. Spending MLK day away from family, away from the church, away from childhood Christian friends and/or quietly tucking oneself in a public MLK celebration is not unusual. Black Buddhists are more likely to be “prayed for” rather than accepted as legitimate spiritual beings. Without openness in the Buddhist community Black adherents can feel their is nowhere to turn. This is their dilemma, marooned between worlds.

In support of building receptive Buddhist communities, I call on Buddhist teachers, centers, and organizations to once again recommit themselves to serving the spiritual needs of African American converts. This can be done simply by creating “place” for them even if it challenges existing comfort zones.

Dharma community is a place where feminism and patriarchy can and should find common ground, the wealthy and poor can hold Dharma treasure equally, parents can heal otherwise intractable differences with their children, descendants of oppressors and the oppressed can find common purpose, LGBT polity can have civil and constructive discourse with homophobic dominance, and so on. If not, then how is the Dharma community different from other failed attempts to reconcile difference? This is our challenge, our cause.

Every new person seeking refuge in Dharma is entitled to vestiges of misogyny, racialized perspectives, patriarchy, anger, fear, heterosexism, misunderstanding, extreme views, self-sabotage and intolerance just as patients are entitled to illness in a hospital. If an African American comes through the door with all the above, hopefully they've come to the right place. Dharma is the medicine and those living an authentic Buddhist life are the healers. Most Buddhist believe and act in this way. The philosophy and practices of boundless tolerance, boundless patience, boundless, love, and boundless equanimity are only radical to those who mistake comfort zones for Buddhist philosophy and practice.

Diversity without inclusion of Black people as human beings and human beings as Black people lacks veracity. Examining xenophobic fears about one another is inseparable from the Buddhist ideal. Kudos to Buddhist organizations and leaders who’ve worked diligently to increase openness towards the Black community. The next step is to work more deeply “with” converts seeking refuge in our midst.

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