A decade ago, Jeff Hitchcock, Executive Director for the Study of White American Culture wrote the following to Rainbowdharma:
I believe it is through work by people of color within faith groups that more positive racial change most often comes about. And this change helps those of us who are European American to regain our humanity. I wish you the best in your mission.
This note meant a lot to me, and yet I was also aware of the more skeptical advice given by others. I was told repeatedly that attempts to bridge American Buddhism and the African American community could lead to being marginalized in both communities. Fortunately, Mr. Hitchcock's inspiration prevailed and the rest is history.
My writing on African Americans and Buddhism was initially met with resistance, but now receives recognition for its sincerity of intent. However, my work of encouraging openness among white people in the American Buddhist community has been slower in acceptance. It is not easy, as an African American, to address the dominant culture of whiteness that controls American Buddhism. But as a human being and teacher of the Dharma I feel the work is very important. I offer the following questions as well as my essay, "White Buddha," in support of sincere practitioners who see the potential for positive change.
I would like to share with you this personal story of a student submitted anonymously to our discussion board, and invite you to explore our diversity resources to create an inclusive community that fufills the promise of Buddhist equanimity.
Letter to Rainbowdharma
This is a question that I find hasn't been addressed much at all by many teachers or sangha members. Five years ago when I decided to take refuge and fortunately found a ceremony on my
"[An all-white group] is essential to creating the atmosphere of security,
safety and trust needed for participants to feel able to express, recognize
and change racist attitudes and behaviors. In addition to fostering trust, the
all-white group encourages the white students’ racial identification. One of
the important steps that whites must go through in learning about racism and
their role in combating it is to recognize themselves as white. While...ethnic
minorities are forced by their racial oppression to be aware of themselves as
members of racial groups, whites generally have the luxury to feel "normal,"
not aware of their whiteness." - Echols, I., Gabel, C., Landerman, D., & Reyes, M., (1988). "An Approach for Addressing Racism,Ethnocentrism, and Sexism in the Curriculum," in C. Jacobs & D. Bowles (Eds.), Ethnicity and Race. Silver Spring, MD: National Association of Social Workers
birthday, the thought hadn't even entered my mind that I might be outwardly different. I was immediately made aware that my presence caused many to be uncomfortable. I at first thought it was because I was a new face, there were two maybe three other black faces.
I had actually been fortunate to be in attendance at a 3 day retreat and spending my entire time there must have conveyed somehow I was serious about the Dharma. The first day everyone was so welcoming but as the days passed people became very distant and less friendly. The people who shared my so-called skin color seemed overjoyed that I was there but kept insisting that I attend the weekly teachings and steering me towards a senior student for more information. I later found out that it was because after years of attending the retreats, none of the students would tell them were Dharma classes during the week were held. I know that sounds strange, but I didn't involve myself in the dynamics of "why", etc.
Due to some family matters the Dharma teachers moved away from my city and I actively sought out regular teachings. When I had asked about the teachings I was always given an address and time for a seminar or public talk and was told I could not approach the teachers. I spent two years or more receiving teachings from numerous teachers, scholars and lay people before, many were structured like college courses and on going throughout the year.
Many of the people at the retreat would attend, but no-one would acknowledge me or speak to me and always acted as if they had seen me for the first time. Of course that is a teaching but I had no idea or maybe didn't want to believe my race had anything to do with it. I have since found a place to study on a weekly basis and was the only black person till a few months ago. But I always attend the weekend retreat of the initial teachers where I took refuge.
You start talking about racial issues, especially with upper-class white folk, immediately they go into the denial stage of "Prove to me why this is true."
Brad Simpson, age 31, biracial child of a white mother and black father, quoted by Lise Funderburg in Black, White, Other: Biracial Americans Talk About Race and Identity (New York: William Morrow and Company, Inc., 1994) p. 171.
During the most recent retreat I was invited to lunch by the other black retreatants and they asked me if I studied on a regular basis. It seems I was the only one (there were 4 of us)who hadn't let the unwelcome behavior of the Caucasian students seriously impede my dharma activities. When I suggested that they come and attend my weekly practice as it is ongoing and frequent they immediately let me know that they aren't able to handle the subtle "I don't want you here" snubs. I understood. It is a challenge and it does hurt because it is based solely on the color of your skin.
I have been studying with my current sangha for 2 years on a very regular basis, 2-3 times a week. I am an active participant, volunteer and consistent with my practice, but I have since met many black people who won't attend more than a retreat, because they are always made to feel unwelcome. I remember my first 10 day retreat with this group and when I think that others like myself have to find this in their spiritual life, it makes me want to cry. My first 10 day retreat was like a throw back to another era. I understood why many black people study alone.
Even after weathering some of the most humiliating behavior from the students of my teacher, he has noticed that Western Buddhist in America means a rainbow of students. It is so odd sometimes. The Asian students are so welcoming and respectful of each other, but the American Caucasians always let me know they aren't happy with my presence. Some of them seem to be annoyed with all outward appearance, so even the Asians are sometimes treated like lepers.
The anxiety that exists for Whites concerning the subject of race
should not be underestimated. It is high even for those who believe they
have mastered their biases and especially for those who have made the
commitment to self-confrontation. For although many would like to
believe they are free of racial prejudice and want to view it as operative
only in instances of blatant bigotry, there is tension about checking this
out . . . They tend instead to plead ignorance and to protest that they
have never had to think about the meaning of being White.
Elaine Pinderhughes, Understanding Race, Ethnicity, and Power: The Key to Efficacy in Clinical Practice (New York: The Free Press, 1989).
It isn't correct to attribute this behavior to all people who are Caucasian but there seems to be
problem that isn't addressed. Just from my small experience, I would say there are a lot of black buddhists who are practicing like solitary yogis.
I may not have conveyed how deeply this concerns me and how I witness the spirit of the teachings. I have found the Buddhadharma to be the most revolutionary, succinct and all encompassing study I have ever undertaken. My prayers are that the dharma arise in all of our hearts!
