Western Buddhism and Race
Western Buddhism and Race
- Joseph CheahJoseph CheahDepartment of Philosophy, Theology, and Religious Studies, University of St. Joseph
- and Sharon A. SuhSharon A. SuhDepartment of Theology and Religious Studies, Seattle University
The phenomenon of Western Buddhism has its roots in colonial encounters in Asia and began in earnest with the translation, study, and transmission of traditional Buddhist texts by Western linguists and classicists. Western Buddhism refers to both the study and practice of Buddhism outside of Asia, predominantly in Europe and North America. It therefore refers to a field of study and denotes non-Asian convert Buddhists in the West. The term itself can best understood, on the one hand, within the systematic study of Buddhism in Europe beginning in the 19th century and, on the other hand, in light of the impact of race, racialization, and Whiteness in defining Western Buddhism. Thus, any discussion of Western Buddhism would do well to proceed with a discussion and analysis of race as they are inherently intertwined.
Buddhist studies emerged during the height of European colonization and imperialism in Asia, and the scholarly study of Buddhism became a focus and product of colonial discovery and political reshaping. Studies of Western Buddhism and their contemporary manifestations have their origins in the efforts of Western linguists and historians who relied upon and contributed to the process of Orientalist knowledge production, epistemologies, and methodologies to translate and interpret Buddhist texts. Directly linked to colonial policy and power, Orientalist scholarship directly shaped Western perceptions of Buddhism which, in turn, also shaped Asian realities, whereby Asian forms of Buddhism, and Asian Buddhists, were filtered through and measured against prevailing Western ideological and political agendas.
Western Orientalist scholars translated Buddhist texts and presented Buddhist philosophy and religion through a distinctly modernist lens that prioritized individual meditation over ritual, Buddhist cosmology and devotional practices. By prioritizing the scientifically “rational” aspects of Buddhism and meditation as a primarily psychological practice, Western Buddhism also favored a narrative of “pure origins” that emphasized the search for a “true Buddhism” beyond its purported Asian cultural accretions. Thus, much Western scholarship produced during this time period emphasized the search for an “ancient” Buddhism wisdom that could hold its own against Western enlightenment ideals. Such modernist agendas thus shaped the formation of Buddhist studies as a scholarly discipline, whose merits were measured according to textual translation and the veracity of purportedly original texts. The development of Western Buddhism is not only shaped by forces of Orientalism, Protestantization, and modernism but also by the historical context of race and racialization. Therefore, to study Western Buddhism without paying attention to its entangled history of racialization and racism would be inaccurate and incomplete.
Today, several Euro-American convert Buddhists continue to hold up meditation as the most authentic component of Buddhist practice at the expense of the devotional religiosity. In so doing, this valorization of meditation reproduces the very same devaluation of devotional practice that was rendered backward both in Orientalist scholarship and its modernist inflections in the United States. Western Buddhism continues to be largely defined in the American context primarily through an Orientalist lens and has become enmeshed and nearly synonymous with largely White convert Buddhists’ focus on meditation and the continued exertion of authority within convert communities. With the primacy of meditation as the most authentic form of Buddhism and the power to continue to define the contours of legitimate practice, White convert Buddhist lineages have retained the authority to determine what counts as real Buddhism. In turn, Asian American Buddhists have been promoted in the scholarly literature as overly immersed in popular religion and therefore less capable of determining what constitutes authentic Buddhism.
Historically, Western scholarship avoided utilizing race as a category of analysis in the study of Buddhism in the United States and tended toward more generalized terms such as “American Buddhism” and “ethnic Buddhism” to signify the difference between White and non-White practitioners. While these terms have certainly transpired over time and have received an increasingly healthy dose of backlash from marginalized Buddhists and White Buddhist sympathizers, in the unfolding narrative of Western Buddhism and race, labels matter; and the residue of Buddhist Orientalism remains to the degree that “ethnic Buddhism” has become a term synonymous with nonmeditating, superstitious, and overly popular forms of religion practiced primarily by Asian Americans. Through the racialization of Asian and Asian American Buddhists, Western Buddhism continues to reproduce the White privilege and White supremacy operative in earlier scholarship; however, there are many notable challenges to the problem of Buddhism and Whiteness that this article will discuss.