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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Right now I am editing a book of Chinese Buddhist Literature, and as such am chin-deep in Chinese Buddhist lore. I find the stuff immensely fascinating. I think that some Buddhists are much too quick to poo-poo the “cultural” elements of Buddhism. A religion is far more than its scriptural teachings: it is the teachings as read and practiced by its adherents. Buddhism is found in its aesthetics just as much as its orthodoxy.*
Ashin Sopaka and I had some 
On one of my posts from last week, I swung the spotlight over to 
It’s a good talk about something known in the linguistic sciences as 
Dharma Folk 