Today is Magha Puja. I had forgotten this date was coming up and was only reminded when I went to temple yesterday. If you haven’t heard of this holiday before, or if you’re not sure how Asian Americans celebrate this holiday, I encourage you to read my Magha Puja interview with a young Asian American Buddhist monk.
May you have every good blessing.
Photo credit: windsordi.
If you’re a young Asian American Buddhist (ages 18–39), I know someone who would love to talk with you. Chenxing Han, a graduate student at the Institute for Buddhist Studies, wants to write about the experiences and perspectives of Asian American Buddhist youth. That’s you. She wants to know about you.
She’s done more than either the Tricycle or Shambhala Sun foundations or even this little blog to reach out. She’s asking for you to speak with her directly:
While secondary readings in American Buddhist studies, Asian American studies, and other disciplines inform this project, the voices of young Asian Americans form its foundation. I am currently conducting one-on-one interviews with people between the ages of 18 to 39 who are 1) of Asian heritage, 2) engaged in Buddhist practice, broadly defined, and 3) willing to complete a two- to three-hour interview in English. The interview includes open-ended questions and interactive activities that explore participants’ Buddhist practices, communities, and beliefs; perceptions of Buddhism in America; and opinions about the representation of Asian American Buddhists.
So what are you waiting for? Go get in touch with her today!
For those of my readers who aren’t Asian American Buddhist youth, I encourage you to participate by reposting this call on Facebook and Twitter. Or heck, you could even blog about it too.
I was glad to see that Tricycle pulled together a collection of responses by Buddhist teachers to the Newtown tragedy, but I was disappointed to see that not a single one of those teachers was Asian. Not only are the vast majority of Buddhist Amerians also Asian American, American temples with monks, nuns or priests of Asian heritage also play a role in communities with parents and children. There were invariably conversations within these communities where Asian American Buddhists discussed what all this meant and how to deal with this tragedy from a Buddhist context. But those perspectives will never be shared with us through the pages of Tricycle, Shambhala Sun or Buddhadharmamagazines. If you’re curious to know what Asian American Buddhist teachers have said, you could visit the Taste of Chicago Buddhism blog for at least one perspective.
Update: Another relevant article to read is Ven. Losang Tendrol’s essay on the shootings in the Washington Post online.
I knew the article was going to be bad when I saw the first word misspelled: A-mi-tha-ba. Google could have helped on that one.
This careless misrendering of an Asian name of the Pure Land Buddha is but one of the myriad problems in Douglas Todd’s Vancouver Sun piece on Canadian Buddhism (“As Buddhism grows, two ‘solitudes’ emerge”). Todd attempts to stuff Metro Vancouver’s Buddhist diversity into a Two Buddhisms framework, and in so doing he misrepresents both Asian Buddhists and Pure Land Buddhist traditions by perpetuating common racist stereotypes and sectarian aspersions.
Todd’s Two Buddhisms are dubbed “ethnic Buddhism” and “Westernized Buddhism,” and he describes each group by their usual stereotypes. Ethnic Buddhism, for example, is “practised mostly by Asian immigrants, most of whom cannot speak English.” This assertion is incredible. According to the Canadian Census, the vast majority of Asians in British Columbia speak English, so why does Todd propose that Asian Buddhists are so much more unlikely to speak English than their non-Buddhist counterparts?
Of course, these überforeign ethnic Buddhists “generally meet in large extravagant-looking temples throughout the city.” Another cavalier assertion that can be inspected a little more closely. I went to British Columbia’s listing on the BuddhaNet World Buddhist Directory and ran Google Street View on the addresses of “ethnic” temples listed in Metro Vancouver. Mostly residential and office buildings turned up. I have a hunch that most Asian Buddhist congregants in Vancouver regularly attend services in buildings on the same order of “ordinary-looking” as the Gold Buddha Monastery that Todd described visiting.
Let’s not forget the claim that “‘ethnic Buddhists’ have a more supernatural bent.” I can’t imagine how many Asian Buddhists Todd must have interviewed to find that out, but as I demonstrated previously based on Pew Forum research, non-Asian Buddhists are more likely to believe in Nirvana than Asian Buddhists are. (The Pew Forum surveyed the United States, but Todd has separately stated that his “experience covering diversity issues suggests its findings can be comfortably extrapolated to Canada and Metro Vancouver.”) So perhaps Asian Buddhists are more likely than non-Asian Buddhists to believe in the supernatural, while being less likely to believe in Nirvana. I find that hard to believe, especially when Todd has no surveys to back him up.
Last, but not least offensive, is Todd’s depiction of Pure Land Buddhism in Vancouver as basically a bunch of Asians praying to get to Buddha heaven. The forms of Mahayana Buddhism practiced in Vancouver involve much more than just Pure Land practice. They even include meditation—just like those white Buddhists! Even congregations which identify primarily as Pure Land, such as the Jodo Shinshu Buddhist Temples of Canada, would probably surprise Todd with their approach to Pure Land philosophy. That’s worth a whole post on its own.
If by chance Todd cares to amend any of the numerous errors in his article, it may be best to start with a spell check. For example, the largest Buddhist school is called Mahayana—not Mayahana. Wow. My iPad’s autocorrect just tried to fix that one.
Update: The post below is a response to the numbers in a Huffington Post article on racial diversity in American Buddhism. The numbers in the article have since been vetted and revised to address the issues raised.
I encourage you to read Jaweed Kaleem’s most recent Huffington Post article, “Buddhist ‘People Of Color Sanghas’: Diversity Efforts Address Conflicts About Race Among Meditators.” This is a fantastic piece about People of Color sitting groups. Kaleem did some great on-the-ground research and interviews, but when it comes to some of the numbers he presents, there are two important points I’d like you to keep in mind.
First, the numbers are wrong. Kaleem repeats figures from the Pew Forum’s U.S. Religious Landscape Survey that “[American] Buddhism is made up largely of white converts, who count for more than half of U.S. Buddhists; less than one in three are Asian.” These figures struck many as surprising back when the survey was published, and after closer inspection it turns out the numbers were off. As I have pointed out, the Pew study estimated the number of Asian Americans to be half the U.S. Census’ estimate for 2007, thus undercounting the number of Asian American Buddhists.
Fortunately, the Pew Forum has since conducted a survey focused on Asian Americans. Its report on religion (“Asian Americans: A Mosaic of Faiths”) puts the number of American Buddhists at a total of 3–4 million of whom over two-thirds are Asian American. The study estimates that more than one in three Asian American Buddhists meditate at least weekly, so that means there are at least 650,000 Asian Americans who meditate. Imagine if everyone in Boston were an Asian meditator!
Secondly, be aware that Kaleem misinterprets some of the numbers in the Mosaic of Faiths report. For example, he writes:
Studies have shown that most Asian-American Buddhists don’t meditate. Instead, they practice the faith by venerating ancestors, spiritually observing holidays such as Lunar New Year and practicing yoga, and they believe in nirvana and reincarnation.
In this instance, Kaleem presents a divergent inference where there was no basis to do so (i.e. Asian Americans venerate ancestors, observe holidays and practice yoga instead of meditating). All the Pew study told him was that 56% seldom or never meditate; in fact only 38% of Asians never meditate, while the rest report they meditate to some degree. The report doesn’t clarify how many Asian Americans identify as meditators, and it’s not clear if the other practices are viewed as alternatives or complements. It’s conceivable that some of those who meditate also venerate ancestors and observe holidays. At least I do.
A comparison of both studies suggests that Asians probably aren’t engaging in other practices at the expense of meditation. I compared the rates of meditation, prayer and service attendance in the U.S. Religious Landscape Survey of all Buddhists and the Mosaic of Faiths report of Asian Buddhists. All Buddhists turn out to be more likely to meditate weekly (61%), pray daily (45%) or attend weekly services (17%) than Asian Buddhists (34%, 29% and 12% respectively). That disparity suggests that non-Asian American Buddhists meditate, pray and attend services at higher rates than Asians do. More importantly, while Asian Americans appear to meditate less than non-Asian Americans, they aren’t taking up extra prayer or service attendance in its place.
Asian American Buddhists also don’t appear to be shifting their spiritual focus from practice into the realm of belief. When I compared belief in Nirvana, it again turns out that all Buddhists (62%) are more likely to believe in it than Asian American Buddhists (51%). So again, it’s not as simple a story of white Buddhists meditate more while Asian Buddhists do more _____ instead.
Very little of Kaleem’s article has to do with the numbers—just two background paragraphs in fact. But these numbers are still important. Through his interpretation of the survey data, Kaleem perpetuates the stereotype that Asian Americans Buddhists basically don’t meditate much and instead preoccupy themselves with ritual and superstition. A closer look at the data, however, suggests that Asian American Buddhists simply participate less in some of the key rituals and beliefs which strongly characterize non-Asian American Buddhists.
The article speaks much more to the often invisible Buddhists of Color who are not Asian. Kaleem’s interviews weave together an illuminating perspective into the dynamics of People of Color sitting groups, which are just a drop in the bucket that is the American meditation scene. From my experience at just one of these sitting groups, they fill an important gap in the meditation landscape between temples with a strong focus on the needs of Asian immigrant communities and meditation centers rooted in the normative assumptions of white Americans. If you have never heard of these groups, hopefully reading the article will help you understand how they can be such important gateways to the Dharma.
I just hope that in future articles, Kaleem spends a little more time double-checking his numbers.
(Photo credit: Wonderlane)
Perhaps it’s all a bad gamble that there might be stories out there, somewhere, of Buddhism in the American mainstream unpreoccupied with neophytic meditators or scholarly navel gazers. While I often write as though the secret is hidden behind some language barrier or waiting for a generation of storytellers to come of age, the more likely case is that these “untold stories” are actually hiding in plain sight. One such story is Barbara Chai’s journey to interview the Dalai Lama.
[Archivist note: regrettably, the rest of this post and one comment were lost in the transition to the new server.]
I decided to cheat this year and post last year’s interview.
I have little time recently to tend to this blog, but fortunately you can learn something from interviews past. This interview was my first holiday interview. The interviewee was a good friend of mine, a young monk who also happens to be an enthusiastic leader, charismatic teacher, and a humble meditator. I’m delighted to be able to share this interview again.
Who are you?
A young (for now) Asian American monk who ordained in the Thai Forest Tradition.
What’s the Buddhist significance of this holiday?
Observing the spontaneous gathering of 1,250 enlightened monks, to hear the Buddha teach on a full moon night.
What does this holiday mean to you?
That so many liberated beings in saffron robes were gathered together in the same place to listen to the words of their liberated teacher, a fully awakened one, is itself beautiful and powerful. Imagine being in the presence of all those noble beings. Beyond that, the Ovada Patimokkha Gatha, what the Buddha taught that night 2,600 years ago, stands the test of time as the best and most concise (not to mention the most quoted) summary of the whole of the Theravada Teachings: “Avoid evil, do good, purify the mind, this is the Teaching of the Buddhas.”
What do you plan to do on/for Magha Puja?
Share the Buddhist Teachings with young people and then attempt to stay up late into the night to meditate and listen to the Dhamma.
You can check out other holiday posts on the holiday calendar page.
The Rafu Shimpo today remembers the contributions of the late Jane Imamura to American Buddhism.
Jane Michiko Imamura is remembered for her warm and compassionate spirit as well as for her numerous contributions to the Berkeley Buddhist Temple, the Buddhist Churches of America, the Honpa Hongwanji Mission of Hawai‘i and the Hawai‘i Kyodan.
In addition, she was recognized for her active role in advancing and promoting the study of Shin Buddhism to Westerners.
[…]
“Jane Imamura made everyone, regardless of background or age, feel welcome and wanted,” said Pulitzer Prize-winning poet Gary Snyder, who along with other Beat Generation iconic figures such as Allen Ginsberg and Jack Kerouac, studied Buddhism at the temple during the 1950s. “She was also a wonderful, personal friend and advisor, with a deep knowledge of Buddhist thought and values, and a great spirit of compassion and service…. Jane Imamura was kind of a beacon in my mind, a light to steer by all those years, and I know this was true for many others — not just me. My great thanks to her big spirit and extraordinary life.”
Jane Imamura was also the mother of Rev. Ryo Imamura, a founder of the Buddhist Peace Fellowship. A year ago, I reprinted his response to Tricyclefounder Helen Tworkov’s assertion that “Asian-American Buddhists … have not figured prominently in the development of something called American Buddhism.” I hope you will recognize that Jane Imamura’s life was one immersed in the creation and development of the very institutions of American Buddhism that we take for granted today.
You can read more at the Rafu Shimpo online. Also check out Jon Kawamoto’s tribute to Jane Imamura, who passed away on December 26, 2011.
For those of you who feel I should write a book, let me say that the job has already been done. Just arrived in the mail is Race and Religion in American Buddhism: White Supremacy and Immigrant Adaptation by Fr. Joseph Cheah. Below is the opening paragraph.
When the first wave of Burmese immigrant Buddhists set foot on American soil in the late 1960s, they came into contact with a variety of forms of Buddhism not found in their native Burma. One of these forms was a white or convert Buddhism, whose legacy includes the specter of an Orientalist and racist past, often hardly acknowledged, yet rarely if ever entirely absent from the discourse within Euro-American Buddhism. The legacy of Orientalism in convert Buddhism can be traced to the works of Western Orientalists in the middle and late Victorian era. Stemming in part from Orientalist racial projects, vestiges of white supremacy ideology can still be detected today in the controversy surrounding who represents “American Buddhism” and the smorgasbord of approaches in Buddhist practices that have been taken for granted in many meditation centers, hospitals, and other institutions. The prevailing ideology of white supremacy operative in these and other contexts influences the ways in which Buddhist practices have been adapted by both convert and ethnic Buddhist communities. Within the scope of Buddhism as both a religion and a practice, focusing primarily on the Theravada tradition, this book examines rearticulations of Asian Buddhist practices through the lens of race and racialization.
I can’t wait to read the whole book!
When I began blogging about Buddhism on Dharma Folk, there weren’t many Asian American Buddhists in the blogosphere. Now it seems as though every month I’m encountering a new blog written by an Asian American Buddhist. Taste of Chicago Buddhism is one such blog, written by Rev. Patti Nakai of the Buddhist Temple of Chicago.
The blog discusses topical issues on everything from Buddhism to Rev. Nakai’s community in ways that make me ever so slightly nostalgic for the Windy City. I particularly enjoyed her recent opinions on what students read about Buddhism. Her blog also paints another picture of “Chicago Buddhism” that’s quite a bit different from Stephen Asma’s red meat and whiskey version.
I hope you’ll have the chance to check out Taste of Chicago Buddhism and even enjoy it enough to add it to your blog list.