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.
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.
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 .
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 .
.
