Archive for the ‘Identity’ Category

ImageThe fires of suffering and strife rage around the world,” and continue to rage in the Rakhine state of Burma. Recent sectarian strife between Arakanese Buddhists and the Rohingya Muslim community have claimed the lives of at least 78 people, and displaced over 80,000 fleeing from the violence. With the situation degenerating into a vicious cycle of hate begetting hate, it has come to light that some Buddhist monastics are actively engaged in fanning the flames by calling on lay people to disassociate with the Rohingya and actively blocking humanitarian aid to the refugee camps.

Shame on any monastics who would use their moral authority to suade others in enhancing suffering. While their Arakanese identity may compel them to act in ways that hurt others, they also wear the ochre robe and carry with it the freedoms and responsibilities of their monastic precepts. Their renunciation embodied by the first precept has now been made useless. By their own actions, these monastics demonstrate that they do not deserve to wear the ochre robe.

I realize that the situation is not so black and white. However, the Arakanese and Rohingya alike are sharing in pain. The face of suffering is the same among all people and the cycle of violence rings throughout history. In the late 1960’s, my parents, their families, and many of their Toisan community were driven away by the Burmese and fled into Maoist China. Though the conditions were not great, at least they had a state which would accept them as Han Chinese and would provide a home.

The Rohingya have no state advocates and have shuttled back and forth between Bangladesh and Burma for many decades. Burma’s Presidential Office has stated that “It is impossible for Burma to accept people who are not ethnic to the country and who have entered illegally.” Their situation grows more desperate as the violence continues, as more people are displaced, and as more languish in camps without the infrastructure or supplies to support them. Organizations that have stood up for the Rohingya include the UN and the Organization for Islamic Cooperation. Unfortunately, as the violence continues, the Rohingya’s list of advocates now include the Pakistani Taliban, who have said, “We will avenge your blood.”

Aung San Suu Kyi, in your Nobel Peace Prize acceptance speech, you acknowledged the ongoing strife in your native Burma. We all celebrate your release and your continued work for democracy in your country. This means that you are again a politician for your constituents: speaking on their behalf, and sharing their concerns. Your freedom to speak as you choose is also delicately tied to the whims of a state still emerging and fragile in its transition towards democracy. Nevertheless, the moral authority you possess reaches across national boundaries as we lend you our ears. Please speak out. Your voice as a mediator are needed in this conflict. Lend your compassion with the humanitarian aid organizations  and help to relieve the suffering in Burma.


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As an ESL teacher, I spend several hours a week individually tutoring a first grader named Thomas. I started working with him because his mother, who was taking adult ESL classes at the community college I was volunteering in, approached me with concerns about his ability to acquire English reading and writing skills at the same pace as his peers, namely because he only uses English at school while his peers use English at home as well as school. In communicating with his parents, Thomas knows how to speak Cantonese, Taishanese, some Mandarin (from Sunday Chinese school), and of course English. I usually have Thomas read picture books to me, practice writing sentences and spelling words, or work on school work that his mom can’t help him with. Though from my perspective, he is a bright kid with a very active imagination and a good mind for actively learning what he is interested in, all his mom seems to see is a troublesome, naughty, unstudious child, characteristic of the troublemakers (especially guys) that are usually in every class.In line with his mother’s concerns, when he doesn’t enjoy what he is learning, he becomes stubborn, apathetic, and sometimes even silly in terms of not taking the study materials seriously. I try to make the books we read and the activities we do fun and interesting by shaping them in the form of games, rewards, and storytelling, largely based on his own interests. I treat him like a little brother and his mom treats me as her son. I rarely go home after a tutoring session (usually late afternoons) empty-handed in terms of a nicely packaged tupperware of whatever she has cooked for dinner that night. I see so much of my own youth in terms of family cultural dynamics and diversity of linguistic exposure in Thomas’ life, and that is what motivates me the most to spend time working with him.

So in having set the context, I was reading a book with Thomas on how polar bears and penguins would never meet because they live on opposite ends of the world. Essentially, they were learning about the North and South pole, the Arctic and Antarctica, and the wildlife in each region. I don’t remember how we transitioned from this topic to the next but Thomas ended up asking me, “Do you love God?”


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There’s some interesting discussion going on about Western Buddhism. Scott Mitchell blogs about the problems with a notion of Western Buddhism that’s a simple intersection of “Buddhism” and the “West.” His post was interesting enough for Tricycle to re-blog, followed up with the question of whether it’s even kosher to talk about the “West” at all. Brooke Schedneck writes about Western Buddhist teachers who define themselves in opposition to other Western Buddhists. Most recently, Kyle Lovett satirizes of 15 types of Western Buddhists, with “insular Asian Buddhists” segregated to a spot at the end.

This collection of posts all deal with the struggle of defining Western Buddhism as a singular concept. Scott’s venn diagram harks back to a constant refrain in Buddhist studies—that there is not just one Buddhism, but many “Buddhisms.” Much the same can be said about the “West”—i.e. which West are we talking about?

When used as a geographic demarcation, a term like “Western Buddhist” is simple and straightforward. Any Buddhist denizen or native of a Western locale is a “Western Buddhist”—at least in the case where “Western” refers to the Western world (rather than, say, a Buddhist of Western Australia), including locales on all inhabited continents. With his signature crass humor, Kyle writes in this direction. He points out that Western Buddhists include a vast medley of very different (and potentially) annoying types.

On the other hand, “Western” can have strong cultural—even racialized—undertones. “Western” becomes a proxy for us or them, drawing lines through nations, neighborhoods and even congregations. When defined in contrast to Asian, the designation cuts out the majority of those who have practiced Buddhism in Western nations—individuals like myself.

I doubt there will be any solid ground where we can refer to the “West” and not step on the cultural and historical sensitivities of this term. Nevertheless, people do identify as Western—myself included. Perhaps the paradox is that we cannot refer to Western Buddhism without at the same time compromising our Western ideals, such as democracy, egalitarianism and fairness.

Update: I have no idea why I wrote that last line earlier yesterday, or what I meant by it. The conclusion that I’d rather have added is that it’s important that we challenge our notions of “Western Buddhism.” This term is real and substantial insomuch as individuals use it with deliberate meaning; however, I am very wary of this term’s divisive potential, often wielded as such. The authors above make clear that “Western” is not a straightforward concept, of whom Kyle Lovett most unambiguously makes the point, even amid satire, that one need not draw coarse cultural or ethnic distinctions by the use of “Western.” (18/07/2010)

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Will Buckingham mentions the investment of a meditation center in a dowser, bringing up the important question: what’s the relationship between a dowsing and a meditation center?

The answer, from the outside, is obvious: that Western Buddhists are part of a much larger world of curious beliefs, ranging from dowsing to homoeopathy to crystal healing to angel spirit guides, a well-meaning hodge-podge lacking in much rigour and in which it is possible to move seamlessly from talking about the neuroscientific evidence for the benefits of meditation to talking about ley lines, reiki and how to find your shamanic power animal. And in these kinds of situations, it is considered somewhat unseemly to raise questions about pesky things like evidence, or how all this is supposed to work or hang together. It is this hodge-podge that has, over the years, made me increasingly uneasy with the various forms of Buddhism in the West, and the broader cultural context in which Buddhist practice takes place.

Sometimes it seems that Buddhism in the West is a strange cocktail indeed: 1/3 Blavatskyian new age speculation; 1/3 distillation of Buddhist texts; 1/3 psychobabble; and a pinch of science for added flavour (optional). Shake vigorously, warm slightly over the fires of good intentions, and consume. There. Now don’t you feel better already?

The New Age aspect of Western Buddhism is probably (and regrettably) not isolated to the West. I could fill paragraphs of my often awkward encounters with New Age Buddhists of all stripes and colors. In fact, just yesterday I was taking with a friend about a certain group of Buddhists in China who would fall into this category. Though we may find such beliefs and practices unnerving, his conclusion was simply, “As long as they’re not hurting anyone…”

I suppose if I were in Buckingham’s situation, I would just feel a bit uneasy to know my donations were being put towards a dowsing contractor.

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Strung Up Buddhists

blessing stringWhat’s that on your wrist?

You get used to hearing this question frequently if, like me, you sport a string bracelet. Tiger Woods has one too, so I’ve heard. I often give a non-response—I wear it because I’m Buddhist—a phrase which is far too often unsuccessful at repelling the dreaded follow-up question: What does it mean?

The string I wear is tied on my wrist by monks, usually following a brief ceremony where blessings and protections are chanted. This simple string has ancient roots that span nations, cultures and religions. But you won’t learn any of that here. I’m just going to tell you what the string means to me.


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Over on The Huffington Post, Deborah Jiang Stein asks whether a Buddhist skateboarding monk is “a contradiction or a product of the modern age.” She’s referring to the image of a monk on a caster board at Mount Emei that sparked criticism in China Skateboarding Monk(“Monks should seek quietness and riding a skateboard is such a contradictory thing to Buddhist life”) and humorous applause elsewhere (“What could be a better example of the middle way than balancing on a skateboard?”). You’ve probably already seen this news pop up on the Buddhist blogs (like here, here, here and here). The contradictory aspect of this episode isn’t the monk, but rather the Buddhist community—as evidenced by the range of reactions that appear online.


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Over on the other blog, a very thorny issue has reared its head. I thought I’d tow the question over here because I like to save longer posts for Dharma Folk.

Can a Buddhist serve in the military? The answer is No. At least for those who argue that soldiering is the profession of killing, in effect wrong livelihood. Anyone who’s serious about Buddhism, the precepts or bodhisattvahood could never be a service member. In fact, even in a non-combat role, you’re essentially an accessory to killing, and so this too falls under wrong livelihood. This line of thought is logical, reasonable and well-supported by centuries of Buddhist tradition. But that’s not to say that an alternative view isn’t.

Vesak in the South of Thailand


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