this is not the end: this is america

This is not a call to arms.

Hat tip to Richard Payne for alerting me to a post (now nearly two months old) by Glenn Wallis regarding the Mindfulness Living Week and the “tipping point” of American Buddhism. You should read Wallis’ piece while listening to Childish Gambino’s “This is America.” As Payne reminds us, the Mindfulness Industry has been subsumed under the dominant capitalist struct of America because — why wouldn’t it be? Capitalism is so pervasive, is so deeply ingrained in the very fiber and being of American history and culture (America would not exist if it wasn’t for capitalism), that scarcely anything can escape its black-hole-like pull.

But I don’t want to talk abut mindfulness or capitalism. I want to shine the light elsewhere. And to do so, I’m going to be slightly critical of Wallis’ post on two points. First, audience and agents; and, second, nomenclature.
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on the passing of friends

For several years, back in the waning days of Bush II and the rise of Obama, I blogged incessantly. It began as a way of letting folks who lived far and wide know what I was up to, since these were pre-social media days. It developed into a way to collect my thoughts about all things academic, Buddhist, and political as I finished my doctorate. In hindsight, there were a million better ways to spend my time, to be sure. I could have read more, I could have spent more time on scholarship, I could have channeled these energies into a journal article or course prep. God, anything, really. This is not to say that blogging is a waste of time; any writing we do improves our skills more generally. Trying — and especially failing — to get one’s point across (even in a blog post) makes one a better writer. But I’m also aware of the mistakes I made not only in logic and reasoning (and typos) but the mistakes in time management and creating positive relationships. I don’t regret these things, per se. I’m just aware of my own limitations as a human being and owning up to those limitations.

At the same time — because life is complicated, because there’s always awesome things mixed in with the less-than-awesome — there are some things about my blogging life that I cherish, that I wouldn’t trade in for all the money in world. And one of those things was the chance to meet and get to know the Angry Asian Buddhist. Continue reading

The book

coverI sent off the final page proofs of my forthcoming book to the publisher earlier this month. I assume that means it’s all said and done, that’s all she wrote, whatever mistakes were made and not caught will just go to press, and I’ll have to live to this thing for the rest of my life (or, buddha willing, I get the chance to write a second edition). In honor of that, here are some reflections on the book. Continue reading

On tattoos and whiteness

Seeing my name in (digital) print, I can’t help but to comment a bit further on this piece published by Tricycle on Buddhist tattoos. I’m not going to comment too much on the meat of the issue, but I did want to comment a bit on what I was trying to do when I spoke with Mr. Hay a couple months back.

Fundamentally, I wanted to complicate the idea of “Western.” This has increasingly become the name of choice among people who practice or study Buddhism in Western cultural contexts, and I’m concerned about the lack of sustained critical reflection that has been given to this term. (If I’m wrong about that — I try, but can’t possibly, read everything — if someone has written a recent scholarly or popular article examining taxonomy, examining what to call this thing we’re all so invested in, please let me know in the comments. And I’ll get to RKP’s piece in a minute.) To my mind, the term “Western” is simply too broad to have much value. What are its limits? Where are its boundaries? Who is included in this category and who isn’t? On what criteria?

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Numbers

Wilson is right (as is Silk) that the Washington Post map is wrong.

I don’t think we should throw it away, though. Or, at the very least, I don’t think we should thumb our noses at it and say “their methodology is flawed, to hell with it.” Rather, and I say this as a teacher, I think we should use it as an opportunity to discuss the limits of our knowledge and our assumptions. After all, you only ever get answers to questions you ask, and to the extent that this survey was designed by asking questions about institutions (or congregations), it necessarily reflects that bias. Continue reading

Chart

A couple of weeks ago, I was invited to give a talk to a group of BCA folks about Buddhism in the United States that is not Jodo Shinshu. An easy task, sure. No. Wait. Not an easy task. There is a dizzying diversity and variety of Buddhist tradition in the US; assuming it can be summed up in a reasonable way is preposterous.

Having said that, I still had to give the presentation. So I did what you do when you have to give a presentation; I created a PowerPoint. Actually, I created a Prezi because I’ve been toying with the software a bit lately and thought this was as good an opportunity to test it out as any. Specifically, I wanted to create some sort of chart or graphic or map that would help orient my audience to the diversity of Buddhist traditions in the US. So I created this — wait! Before you click on that link, read the rest of this post. Continue reading

Non-ethnic

Everyone is ethnic. Let’s start there.

The Angry Asian Buddhist’s most recent post critiques another blogger’s use of the word “ethnic.” In many discourses about race and ethnicity, the use of the term is in juxtaposition to some “non-ethnic” category, though rarely is this made explicit. In this case, the blogger in question explicitly uses the term “non-ethnic.” There are two things to note here.

First, discursively there is no distinction to be made between “race” and “ethnicity.” Whereas the latter has come to the fore in the last few decades, in practice, it is used in the same way that race has been used in the past. Both terms are social constructs, arbitrarily defined categories with fuzzy, shifting, and permeable borders. Sometimes a distinction is made between race-as-biological marker and ethnicity-as-cultural marker; but this distinction is absurd the closer one looks. There is no biological basis to support racial categories. And, much more to the point, it is not the legitimacy of the categorization scheme that matters as much as how the scheme is deployed and enacted in the social and legal realms. It was not the legitimacy of the category that mattered when the Supreme Court ruled in favor of Ferguson; it was the state’s desire to control persons marked by racial categories that was on trial.

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