@LionsRoar editor @MelvinMcLeodSun, in an otherwise moving editorial, commits serious Pure Land Erasure: he mislables the famous #haiku master Issa as a "Zen master."
What we have here is a serious problem. It's not just about a leading Buddhist magazine completely mislabeling one of the most famous historical Buddhists.
If @LionsRoar had Pure Land Buddhists on their staff, these two errors in the same issue wouldn't happen. Out here in the regular world, where Pure Land Buddhists outnumber Zen Buddhists, most of us are aware of Issa and his affiliation. Or at least would think to ask.
But @LionsRoar has never employed a Japanese Pure Land Buddhist, despite claiming to represent all forms of Buddhism. (The impressive Nancy Chu, hired a few months ago as part of an admirable diversity push, is the only person they've ever employed with Pure Land connections.)
With PLDS in full force at the magazine, this means there are fewer articles on Pure Land Buddhism; articles tend to rehash the basics; misassumptions aren't challenged. Pure Land material sneaks in yet is called Zen.
There are 14 articles on Lion's Roar that are labeled Pure Land or Shin. They have titles like "What is Pure Land?," "What is Jodo Shinshu?," and "Key Terms of Shin Buddhism." One is about the Lotus Sutra, which is not a primarily Pure Land text.
There are 783 articles at Lion's Roar that are labeled Chan or Zen.
Thus Pure Land Erasure occurs as a systemic problem, due to institutional factors. Among other things, this tends to drive down the number of articles by Asian-American Buddhists.
It's not a coincidence that McLeod and Tarrant--two excellent teachers and good people, whose writings have benefitted many--are white. Pure Land Erasure arising from Pure Land Deficiency Syndrome is part of the systemic whiteness of the Anglophone Buddhist publishing industry.
For more on that, see this thread about a recent similar incident at @tricyclemag
There's a progression of errors. White Tarrant reads a haiku, likes it, and assumes it MUST be Zen, because the Buddhist publishing industry has convinced us that Japanese spirituality is Zen (and that Pure Land has nothing useful to teach us). He calls Issa a "Zen poet."
White McLeod reads Tarrant's article, likes it, and assumes Issa MUST be Zen because a) same reason as above and b) respected white Zen teacher Tarrant said so. Then he calls Issa a "Zen master," upping the stakes.
"Zen master" is largely a romanticized Western fiction. But it's casually attached to figures as a way of increasing their status/mystique. Now the mostly white, non-Pure Land staff of Lion's Roar reads McLeod's piece prior to publication, and, naturally, don't catch the error.
The issue goes out and the mostly white, non-Pure Land readership of Lion's Roar has their assumptions about the value of Zen (and the irrelevancy of Pure Land) confirmed once again. Rinse and repeat, this cycle is self-reinforcing and never-ending.
It's not like Lion's Roar is malintended, or there isn't value in McLeod or Tarrant's writings. The problem is a system build by white Buddhists for white Buddhists to promote white Buddhism (Zen is largely coded white in North America) results in errors, oversight, and exclusion
It's good that Lion's Roar is waking up to some of its problems, and trying to take steps to reduce them (such as the hiring of Chu, Pamela Ayo Yetunde, and Mihiri Tillakaratne). And we are seeing some Pure Land inclusion, such as in this current article lionsroar.com/goodbye-and-go…
(Can't help noticing that Jodo Shinshu is at the very bottom, though)
This comes down to the status quo feeling OK to some (white) people, but not to other (Black etc) people. When group #2 tells #1 that they're suffering, #1 decides that their comfort is more important than #2's suffering. Their ears and hearts are closed. lionsroar.com/the-maras-of-p…
Regardless of what actions you think are needed, a better Buddhist response would be to start by accepting that Black people feel suffering. It's not like they're lying. Then asking yourself if you're OK with them suffering, and with your sangha causing some of their suffering.
If you find yourself responding with anger (rather than compassion) to someone's plea that they are suffering, that's a very interesting thing to learn about yourself. You should sit with that for some time and investigate it. Why are you so threatened? What are you clinging to?
"Think Reusable" is a Girl Scout project created by San Mateo Buddhist Temple member Hailey La Monte. The goal is spreading awareness to the temple sangha about single-use products and how you can reduce your environmental footprint.
This project was inspired by the EcoSangha movement of the BCA, which promotes ecology in the Buddhist sanghas and reminds us to be mindful of our environmental impact as Buddhists. "To be a Buddhist," Hailey notes, "is to work towards helping those around us, and our planet."
Jodo Shinshu monk @gyosen_asakura Asakura Gyosen offers memorial services based on techno music, EDM lighting, and CGI. Here's an English-language video for context:
These services are hoyos (memorials)--the most frequent and thus central form of Jodo Shinshu temple practice. But they're not mere morbid death-oriented services. They are moments of encounter with the Great Compassion of Amida Buddha and the sensual liberation of the Pure Land.
The styles of the services vary, as Rev. Asakura plays with the format and explores the outer boundaries of Pure Land service possibility. For instance, a 2016 Techno Hoyo is fairly sedate:
This is a Buddhist object. It might not look that way to you at first. Can you guess how it is Buddhist?
It doesn't LOOK Buddhist according to how we imagine Buddhist things should look. They should show some Asian aesthetic, such as Tibetan art styles. They should depict grand buddhas or wise monks, or be tools for meditation or mantra practice. They should be traditional (ancient)
But Buddhistness arises not from inherent properties in things themselves--it arises from use and context. What was the context and purpose of this object, therefore?
Thousands of Jodo Shinshu women gathered in Vancouver in 1990 for the 9th World Women's Buddhist Convention, held in Vancouver in 1990. There they stated their values in a Convention Declaration:
"We, the followers of Jodo Shinshu, entrust ourselves whole-heartedly to Amida Buddha, to experience through Shinjin infinite love and infinite support, which are never withdrawn from us under any circumstances.
"The Creativity of Ignorance in American Buddhism," a quick excerpt from Jeff Wilson "Mourning the Unborn Dead (2009). From p.114:
"One of the ironies of studying Buddhism in America is the eventual realization that ignorance, the bugaboo of Buddhism, is at times just as responsible as understanding for the creative development of distinctive forms of Buddhism...
that allow Zen and other groups to become acculturated and grow. For instance, not knowing that Japanese Zen practitioners don't make bibs or engage in cathartic circle sessions, Americans readily conjure up entirely innovative "traditions" and then retro-project them...