By Jared Chausow
By Katie Toth
By Elizabeth Flock
By Albert Samaha
By Anna Merlan
By Jon Campbell
By Jon Campbell
By Albert Samaha
The public face of convert Buddhism in America is predominantly white and male and middle-class. Historically, the presence of blacks and women within this developing scene has been largely glossed over or ignored, much like the black Beats that contemporary historians are always "forgetting" to include in new anthologies. Martin Baumann in the Journal of Buddhist Ethics estimated there were between 3 and 4 million American Buddhists as of 1997, and concluded that only 800,000 of them were "Euro-American." Lack of official representation belies the truth, and one of the central goals of this week's Tricycle conference in New York City on Buddhist practice and inquiry is to make American Buddhism more comfortable with its own inherent diversity.
From Friday, June 29, through Sunday, July 1, Buddhists from around the world will gather at the Marriott World Trade Center to tackle the secular and esoteric concerns of those clinical psychiatrists, Harvard professors, theoretical physicists, and other contemplative types who subscribe to the abstruse doctrines formulated some 2500 years ago by a Nepalese prince-turned-itinerant-philosopher. (The term Buddha is an honorific title not unlike Christos, and simply means one who has awakened from confusion into clarity.) Among the 40 experts Tricycle's editor in chief, Helen Tworkov, has recruited will be bell hooks and Dr. Jan Willis: two African American scholar-practitioners who each have at least 30 years of Buddhist praxis. Yet Willis and hooks hardly represent the entire scope of black involvement with the dharma (or "wisdom teachings"), and they'd be the first to point out how suspiciously slow Western-convert Buddhists usually are to recognize potential or genius among the black dharma students in their midst.
"I have been fascinated in general," hooks observes wryly, "[by the fact] that white folks have shown themselves willing to follow men of color from Tibet and other placeswho barely speak Englishbut I don't think that white people in America have shown themselves willing to follow any black guru."
Willis, a tenured professor of religion at Wesleyan University, includes issues of class as a factor in this odd reluctance: "I think all of us are affected by our backgrounds, and I think it doesn't occur to people of privilege that they should extend themselves to other people. And I don't think you can really expect that Buddhist sanghas ["communities"] are going to be any different than the people who comprise them."
Although hooks has lectured at Naropa University and Willis gives guest teachings by request, neither woman is yet a formally recognized dharma teacher with a school and/or disciples of her ownunlike a majority of the conference panelists. Traditionally, teachers are expected to anoint their successorsin other words to tell students when they're ready to teach. Thus far no high-profile white lama, guru, or sensei (with established financial resources and pedagogic influence) has chosen a black dharma heir. "I think that people are disturbed," says hooks, "not by a black presence, but by a black presence that seeks to revolutionize" and democratize the power structure of American Buddhism.
Positioned somewhere between philosophy, religion, and psychotherapy, Buddhist practice can be very slow and difficult going. Depending on the school or style of practice you choose, there can be mantras to memorize, mudras to learn, and complex mental pictures to visualize. Not to mention the demanding discipline of sitting-meditation, which leads to a depth of introspection that can be by turns painful, tedious, or exhilarating. Choosing among a plethora of schools and stylesfrom the austere rigor of Zen to the straightforward efficacy of Vipassana to the seductive complexity of Tibetan tantrahighly motivated black female Buddhists instinctively develop syncretic meditation exercises prompted by the same impulse that made black pianists turn classical music into ragtime.
Willis has been teaching Tibetan visualization techniques to inmates of the all-female York Correctional Institute and has found them as eager and able to benefit from these empowering tools as anyoneanointed or otherwise. "For me the issue is accessibility. So I take it to places where it wouldn't ordinarily go."
Angel Kyodo Williams is a thirtysomething New York-based student at the Village Zendo, studying under its white, female founder, Pat Enkyo O'Hara. Williams adores her teacher and her sangha, but feels neither can adequately support her desire to spread the dharma into the black community. She recently published Being Black: Zen and the Art of Living With Fearlessness and Grace (Viking Compass), her own introduction to the practical aspects of Zen thought for the curious but unconverted. Written in the unpretentious, conversational tone black people tend to use among themselves, Being Black is no more informal or "irreverent" than many books white Buddhists write to attract new people to the religion. Yet little things like Williams's calling the "Four Noble Truths" the "Four Simple Truths" to minimize the aura of elitism that hovers around an archaic term like "noble" in the 21st century makes conservative elements within American Buddhism reject her presentation as heretical. Many Buddhist bookstores have already refused to stock it, claiming "it's a black book, it's not a Buddhist book."