There’s many Buddhas in the hood, but not many Buddhists in the hood

There’s many Buddhas in the hood, but not many Buddhists in the hood

Introduction

I live in East Baltimore in a neighborhood that for many decades has been considered “the hood”, an abbreviation for neighborhood, particularly one affected by poverty, violence and wilful inattentiveness by the outside world. For more years than I have lived in “the hood”, i’ve studied and practiced Buddhism. I bought my home in 2008 (a corner storefront known to the locals as a place to buy everything from cigarettes to groceries that after the store closed down, became a hotspot for drug dealing and violence) to create a Buddhist meditation center that was visible to people of color who may not have access to seeing or learning about meditation. I’ve yet to realize that dream but I try to work with my community in a way that brings the heart of the dharma - a relationship with human heartedness, wisdom and collective struggle - into my relationship with my neighbors. Sometimes when im outside reflecting on my neighborhood I say to myself, “There’s many Buddhas in the hood but not many Buddhists in the hood”. I don’t know that many outside of traditional Buddhist communities will get what I mean by that, so I wanted to share some insights into how I understand my view of where I live.

The statement, “There’s many Buddhas in the hood but not many Buddhists in the hood,” refers to the presence of innate wisdom, resilience, and enlightenment in my and in many communities in America that are often marginalized and overlooked. It juxtaposes the spiritual potential found in “the hood” with the apparent absence of formal Buddhist practitioners and practices. I’ll explore the depths of this paradox, examining the inherent qualities of ‘Buddhas’—those embodying enlightenment and compassion—in the ‘hood’ and delve into why formal Buddhist practices are not more prevalent. Through historical context, socio-economic analysis, and personal narratives, i’ll peel back the layers of my statement and propose pathways for bridging the gap between innate spirituality and formal religious practice.

The Concept of the Buddha

To understand the notion of “many Buddhas in the hood,” we must first grasp what it means to be a Buddha. In Buddhist tradition, a Buddha is one who has achieved enlightenment, a state of complete spiritual awakening and freedom from suffering. This concept transcends mere religious affiliation; it embodies qualities such as compassion, wisdom, patience, and an unwavering commitment to alleviating the suffering of others. The historical Buddha, Siddhartha Gautama, emphasized that everyone has the potential for enlightenment, often encapsulated in the teaching of “Buddha-nature.” Thich Nhat Hanh, a renowned Vietnamese Zen master, once said, “We all have the potential to be Buddhas because enlightenment is not something that happens outside of us. It is the transformation of our own consciousness.”

Buddhas in the Hood: Innate Wisdom and Resilience

In many urban communities, particularly those referred to as “the hood,” there exists a profound level of wisdom and resilience that mirrors the qualities of a Buddha. These communities often face systemic injustices, poverty, and violence, yet they also display remarkable fortitude, compassion, and ingenuity. The concept of “street smarts” is often a testament to the kind of practical wisdom that allows individuals to navigate and survive in challenging environments. This wisdom is not merely about survival but also encompasses deep understanding and empathy. Maya Angelou, a revered poet and civil rights activist, captured this essence when she said, “We may encounter many defeats but we must not be defeated.”

Moreover, the communal bonds and mutual aid networks that thrive in “hoods” are expressions of compassion and interdependence, fundamental principles in Buddhism. Neighbors look out for one another, share resources, and support each other in times of need. These acts of kindness and solidarity are reflective of the bodhisattva ideal in Mahayana Buddhism, where individuals strive to achieve enlightenment for the sake of all beings. In the words of the Dalai Lama, “Love and compassion are necessities, not luxuries. Without them, humanity cannot survive.”

Absence of Formal Buddhism in the Hood

Despite the presence of these Buddha-like qualities, formal Buddhist practice and communities are often scarce in urban, economically disadvantaged neighborhoods. Several factors contribute to this discrepancy, including historical, cultural, and socio-economic elements.

Historically, Buddhism has been associated with Asian cultures and, more recently, with middle and upper-class White Westerners who have the means and leisure to explore spiritual practices. The commodification of mindfulness and meditation practices has further distanced Buddhism from its roots and made it less accessible to marginalized communities. As bell hooks, an influential cultural critic, noted, “Spiritual practice does not need to be a high-priced luxury item. But when it is marketed to the affluent, it becomes yet another mechanism of exclusion.”

Cultural factors also play a significant role. In many African American and Latinx communities, Christianity, particularly in its Protestant and Catholic forms, has been the predominant religious influence. Churches have historically been centers of social and political activism, offering not just spiritual guidance but also community support and leadership in the struggle for civil rights and justice. Introducing Buddhism into these spaces requires navigating complex cultural identities and historical allegiances.

Socio-economic barriers further inhibit the spread of formal Buddhist practice. Many people in the hood are preoccupied with the day-to-day challenges of survival, leaving little time or energy for spiritual exploration outside of their immediate cultural frameworks. Additionally, the lack of resources and institutional support for Buddhist centers in these areas means there are fewer opportunities for people to engage with Buddhist teachings in a structured way.

The Interplay of Race, Class, and Religion

The intersection of race, class, and religion is crucial to understanding the absence of formal Buddhism in marginalized communities. “The hood”, often predominantly composed of people of color, faces systemic racism and economic disenfranchisement, which shapes the spiritual landscape. The Black church, for instance, emerged not just as a place of worship but as a sanctuary and hub for community organization and resistance against oppression.

Buddhism, as practiced in the West, has often been criticized for its lack of racial and economic diversity. Many Buddhist centers and retreats are located in affluent neighborhoods or rural areas, making them geographically and financially inaccessible to those living in urban poverty. Lama Rod Owens, a Black Buddhist teacher, has highlighted this disparity, urging the Buddhist community to address issues of social justice and inclusivity. “Buddhism in the West has often been seen as an escape from the world, but it needs to engage with the world, particularly with the issues of race and class,” he argues. I’d also argue that Buddhism needs to wrestle with its own existence as a first person dominated tradition that is often very good at examining human nature and dismissive of what it considers to be the relative existence of its own practitioners and those it claims to care for. In Buddhism’s desire to help others cut through their own ignorance, it is often avoidant of its own ignorance of its relative and group ego which includes conditioned ideas about race and class. In the avoidance of engaging with or admitting to any sense of a “self” (many Buddhists wrongly claim that there is no self even though the Buddha never said there was no self, just not an unchanging, independent self) Buddhists bypass habitual tendencies and conditioned mind sets that may limit their ability to genuinely connect with others. How can Buddhists help to work with the suffering of others born from the illusions of race and class superiority if they ignore their own racial biases and class position?

Buddhism, Social Justice, and the Need for Engagement in “The Hood”

Buddhism's introduction to the West in the 19th and 20th centuries was largely through scholarly study and the spiritual journeys of Western seekers. These early adopters were often affluent and educated, viewing Buddhism as a philosophy of personal enlightenment and inner peace. This perception persisted, shaping Western Buddhism into a practice that emphasizes meditation, mindfulness, and retreat from the worldly concerns that many practitioners sought to escape.

However, Buddhism's foundational teachings, such as the Four Noble Truths and the Eightfold Path, inherently address suffering and ethical conduct, indicating that engagement with the world's problems is not a deviation from true practice but a core component. The historical Buddha, Siddhartha Gautama, spent his life addressing the suffering of others, teaching that self liberation is intertwined with compassionate action in the everyday worlds we inhabit.

The notion of Buddhism as an escape from the world has been reinforced by the commercialization of mindfulness and meditation in the West. These practices are often marketed as tools for stress relief and personal well-being, appealing primarily to middle and upper-class individuals seeking respite from the pressures of modern life. This commercial approach tends to strip Buddhism of its ethical and communal dimensions, reducing it to a self-help technique rather than a comprehensive spiritual path.

Thich Nhat Hanh, a renowned Vietnamese Zen master, emphasized the importance of engaged Buddhism, stating, “The practice of mindfulness should not be separate from the practice of social justice. We have to engage in society to make it better.” His teachings advocate for the integration of mindfulness with active efforts to alleviate suffering and promote justice in the world. Yet, despite such advocacy, many Western practitioners remain focused on personal enlightenment, often neglecting the broader social implications of their practice.

“The Hood” is a Buddhafield

The concept of Buddhafields offers profound insights into how Buddhists can engage with and support marginalized urban communities. By understanding Buddhafields as spaces created by enlightened beings to facilitate spiritual growth and alleviate suffering, Buddhists can find inspiration and guidance for showing up meaningfully in these areas. This approach involves not only bringing formal Buddhist practices to these communities but also recognizing and nurturing the existing wisdom, resilience, and compassion inherent within them.

In Mahayana Buddhism, Buddhafields (Sanskrit: "Buddha-kṣetra") are realms or environments where Buddhas and bodhisattvas work to bring beings to enlightenment. Buddhafields are often depicted as pure lands created by Buddhas and bodhisattvas to aid beings in their journey towards enlightenment. These realms are characterized by harmony, abundance, and an absence of suffering, providing ideal conditions for spiritual practice and growth. The most well-known Buddhafield is Sukhavati, the Pure Land of Amitabha Buddha, described as a paradise where beings can easily progress on the path to enlightenment.

The concept of Buddhafields is not confined to otherworldly realms. It also encompasses the idea that enlightened beings create environments, both physical and social, that facilitate the awakening of others. Thich Nhat Hanh, a prominent Vietnamese Zen master, has spoken about creating "mini Pure Lands" in our daily lives through mindfulness, compassion, and ethical living. He said, “We have to create a place where we can be calm, concentrated, and where we can be intelligent and loving, in order to restore communication, happiness, and bring about peace.”

Thinking of "the hood" as a potential Buddhafield, we acknowledge that despite the systemic challenges and hardships, the hood is rich with spiritual potential. The presence of "many Buddhas in the hood" reflects the inherent qualities of wisdom, compassion, and resilience found among individuals who navigate and survive under difficult conditions. Recognizing this potential is the first step for Buddhists aiming to create supportive environments that foster both personal and communal growth.

Barriers to Engagement in Social Justice

The limited involvement of Buddhists in social justice and inner-city work can be attributed to several significant barriers. These obstacles stem from demographic factors, cultural perceptions of Buddhist practice, and structural issues within Buddhist communities.

Demographic Composition of Western Buddhist Communities

One of the primary barriers is the demographic composition of Western Buddhist communities. Predominantly composed of White, middle to upper-class individuals, these communities often lack firsthand experience with the systemic issues of race and class that affect inner-city neighborhoods. This demographic skew can create a disconnect between the lived experiences of many Western Buddhists and those of marginalized communities.

The lack of diversity within Buddhist communities can lead to a limited understanding of the complexities and nuances of social justice issues. For instance, individuals who have not experienced racial discrimination or economic hardship may struggle to fully grasp the pervasive and multifaceted nature of these injustices. This gap in understanding can result in a lack of urgency or prioritization of social justice within Buddhist practice.

Emphasis on Individual Practice and Enlightenment

Another significant barrier is the emphasis on individual practice and enlightenment in Western Buddhism. The focus on personal meditation, mindfulness, and inner peace can sometimes overshadow the importance of collective action and social responsibility. This individualistic approach, while beneficial for personal growth, may inadvertently contribute to a perception that social engagement is secondary or even contradictory to spiritual practice.

The concept of enlightenment in Western Buddhism is often framed as a solitary journey, prioritizing personal insight and liberation over communal well-being. This framing can discourage practitioners from engaging in activism or social justice work, which they might perceive as distractions from their spiritual path. As Buddhist teacher Pema Chödrön points out, “We work on ourselves in order to help others, but also we help others in order to work on ourselves.” Integrating this dual focus into mainstream practice is essential for overcoming the barrier of individualism.

Structural and Institutional Barriers

Structural and institutional barriers within Buddhist communities also hinder engagement in social justice. Many established Buddhist centers and temples prioritize traditional teachings and practices, with limited resources allocated to social activism. This conservative approach can stifle innovative efforts to apply Buddhist principles to contemporary social issues.

Additionally, the physical and geographical locations of many Buddhist centers can pose a barrier to social engagement. Often situated in affluent neighborhoods or rural areas, these centers may be physically inaccessible to people living in inner-city neighborhoods. The location of these centers reflects the socio-economic status of their members and further entrenches the disconnect between Buddhist practice and marginalized communities.

Furthermore, the financial structure of many Buddhist organizations, which often rely on donations and membership fees, can limit their ability to fund social justice initiatives. Without dedicated funding and resources, it becomes challenging for these organizations to sustain long-term social engagement projects.

Cultural Misunderstandings and Stereotypes

Cultural misunderstandings and stereotypes about Buddhism can also impede its integration with social justice efforts. Western interpretations of Buddhism sometimes exoticize or romanticize the practice, framing it as a peaceful and apolitical path. This perception can obscure the rich history of engaged Buddhism, where monks and practitioners have actively participated in social and political movements.

Thich Nhat Hanh, for example, coined the term "engaged Buddhism" during the Vietnam War to describe the application of Buddhist principles to social activism. His work demonstrates that Buddhism is not inherently passive or detached from worldly concerns.

Pathways to Bridging the Gap: From Compassion to Action

To truly embody the teachings of Buddhism, practitioners must bridge the gap between compassion and action. This involves recognizing that the personal and the political are interconnected; our inner transformation can drive external change, and vice versa. The Dalai Lama has often emphasized this point, stating, “Compassion is not a religious business, it is human business, it is not a luxury, it is essential for our own peace and mental stability, it is essential for human survival.”

One way to bridge this gap is through the practice of mindful activism, which combines the principles of mindfulness with active participation in social justice. Mindful activism encourages practitioners to remain grounded and present while engaging in efforts to address systemic issues. This approach helps prevent burnout and promotes sustained involvement in social justice work.

Additionally, incorporating teachings on interdependence and karma can help Buddhists understand their role in creating and perpetuating social systems. Interdependence teaches that all beings are interconnected, and our actions have far-reaching consequences. By recognizing this, Buddhists can see how their choices and behaviors contribute to broader societal patterns and can work towards more ethical and compassionate interactions.

Addressing Racial and Economic Inequities

Addressing racial and economic inequities requires a commitment to understanding and dismantling the systems that perpetuate these injustices. This involves both individual and collective action. On an individual level, Buddhists can engage in self-reflection and education to uncover their own biases and privileges. This process aligns with the Buddhist practice of examining one's mind to identify and transform unwholesome patterns.

Collectively, Buddhist communities can advocate for policies and practices that promote racial and economic justice. This might include supporting initiatives for affordable housing, fair wages, healthcare access, and criminal justice reform. By using their platforms and resources, Buddhist organizations can amplify the voices of marginalized groups and contribute to meaningful change.

Creating Inclusive and Diverse Buddhist Communities

Creating inclusive and diverse Buddhist communities is essential for making Buddhism accessible to all. This involves not only welcoming individuals from different backgrounds but also ensuring that the teachings and practices resonate with their lived experiences. Rhonda V. Magee, a law professor and mindfulness teacher, emphasizes the importance of culturally responsive mindfulness practices: “Mindfulness and compassion practices can support efforts to bring about social change, but only if they are explicitly tied to an understanding of the specific ways that oppression and privilege operate.”

Buddhist centers can take steps to ensure inclusivity by diversifying their leadership, offering scholarships and sliding-scale fees, and creating programs that address the specific needs of marginalized communities. Additionally, incorporating teachings on social justice and equity into regular programming can help create a culture that values and prioritizes inclusivity.

Community-Based Initiatives:

Establishing Buddhist centers and programs within urban communities can make Buddhist teachings more accessible. These initiatives should be tailored to meet the specific needs and circumstances of the community. Programs could include meditation workshops, youth engagement activities, and mindfulness practices integrated into daily life. By embedding these centers within the community, they can become part of the social fabric, offering a sanctuary and a source of empowerment.

Inclusive Teaching Approaches:

Buddhist teachings must be presented in ways that resonate with the lived experiences of marginalized communities. This involves highlighting the social justice aspects of Buddhism and its potential for personal and collective liberation. Teachers like Rev. angel Kyodo williams emphasize the importance of making Buddhist practice relevant to issues of racial and economic injustice. She states, “Love and justice are not two. Without inner change, there can be no outer change; without collective change, no change matters.”

Collaborations with Existing Institutions:

Partnering with churches, community centers, and social organizations can create synergies that enhance the reach and impact of Buddhist teachings. These collaborations can introduce mindfulness and meditation as complementary practices rather than competing religious frameworks. For example, mindfulness-based stress reduction programs can be integrated into existing health and wellness initiatives in the community.

Personal Narratives: Voices from the Hood

Personal narratives from individuals in marginalized communities who have embraced Buddhist practice can offer powerful insights and inspiration. These stories highlight the transformative potential of Buddhist teachings when they are made accessible and relevant.

One such story is that of Larry Ward, an African American Buddhist teacher and activist. Growing up in a racially segregated America, Ward faced numerous challenges, but he found solace and strength in Buddhist practice. In his text “America’s Racial Karma” he recounts, “Buddhism gave me a framework to understand and transform my suffering. It taught me that I could be a Buddha in my own life, in my own community.” Ward’s journey illustrates how Buddhist teachings can provide tools for personal resilience and community healing.

Similarly, the work of the East Bay Meditation Center in Oakland, California, demonstrates the impact of making Buddhism accessible to diverse communities. The center, founded by a group of people of color and LGBTQ+ practitioners, offers a variety of programs that cater to the needs of marginalized groups. Their mission is to foster inclusivity and social justice through Buddhist practice, creating a space where people from all backgrounds can explore and embody the principles of mindfulness and compassion.

The Role of Education and Outreach

Education and outreach are vital in bridging the gap between the inherent Buddhas in the hood and formal Buddhist practice. This involves demystifying Buddhism and making its teachings approachable and applicable to everyday life. Outreach efforts can include workshops, public talks, and media campaigns that highlight the benefits of mindfulness and meditation.

Educational initiatives can also focus on integrating mindfulness into schools and community programs. Teaching mindfulness to children and young adults can equip them with tools for emotional regulation, stress management, and improved focus. Programs like Mindful Schools and the Holistic Life Foundation have successfully introduced mindfulness practices to students in urban schools, demonstrating significant improvements in behavior and academic performance.

Moreover, educating community leaders and influencers about Buddhist principles can create a ripple effect, spreading awareness and interest in the practice. Training programs for teachers, social workers, and activists can help them incorporate mindfulness and compassion into their work, thereby extending the reach of Buddhist teachings.

Overcoming Challenges and Building Bridges

The journey to bridging the gap between the inherent Buddhas in the hood and formal Buddhist practice is fraught with challenges, but it is also filled with opportunities for growth and transformation. Overcoming these challenges requires a commitment to inclusivity, cultural sensitivity, and social justice.

One of the primary challenges is overcoming skepticism and resistance within the community. Introducing a new spiritual framework can be met with suspicion, particularly if it is perceived as foreign or disconnected from the community’s cultural heritage. Building trust requires respectful engagement, listening to the community’s needs, and demonstrating the tangible benefits of Buddhist practice.

Another challenge is addressing the structural barriers that limit access to Buddhist teachings. This includes providing affordable or free programs, ensuring that facilities are accessible, and offering resources in multiple languages. Addressing these barriers requires collaboration with community organizations and leveraging funding from philanthropic sources committed to social justice.

Building Bridges and Fostering Inclusivity

Building bridges also involves creating a more inclusive and diverse Buddhist community. This means actively recruiting and supporting teachers and leaders from marginalized backgrounds, ensuring that their voices are heard and their experiences are validated. Representation matters; when people see individuals who look like them and share similar life experiences in leadership roles, it fosters a sense of belonging and encourages broader participation. This can be achieved by offering scholarships for training programs, creating mentorship opportunities, and highlighting the work of diverse Buddhist practitioners in media and public forums.

To further promote inclusivity, Buddhist centers must examine and dismantle any structures or practices that inadvertently perpetuate exclusivity. This includes rethinking membership fees, making spaces physically accessible, and creating welcoming environments that respect and honor diverse cultural practices. Programs that specifically address issues faced by marginalized communities—such as racial trauma, economic hardship, and social justice—can make Buddhism more relevant and accessible.

The Power of Storytelling

Personal narratives and storytelling are powerful tools for bridging the gap between the inherent Buddhas in the hood and formal Buddhist practice. Sharing stories of individuals who have found solace and transformation through Buddhist teachings can inspire others to explore these practices. These stories can be disseminated through various media, including books, documentaries, podcasts, and social media platforms. Highlighting the journeys of people from marginalized communities who have embraced Buddhism underscores the universal applicability of its teachings.

Organizations like Lion’s Roar and Tricycle have started to include more diverse voices in their publications, but there is still a long way to go. Platforms dedicated to amplifying the voices of Black, Indigenous, and People of Color (BIPOC) Buddhists are essential for fostering a more inclusive narrative around Buddhism. These platforms not only provide representation but also create a community where marginalized individuals can find support and solidarity.

Leveraging Technology for Greater Access

In the digital age, technology offers unprecedented opportunities to make Buddhist teachings accessible to a wider audience. Online meditation sessions, virtual retreats, and digital resources can reach individuals who might not have access to physical Buddhist centers. Social media platforms can be used to disseminate teachings, foster discussions, and build online communities of practice. Apps like Insight Timer and Calm have already brought mindfulness to millions of users worldwide, but there is potential to tailor these technologies to meet the specific needs of marginalized communities.

Virtual spaces can also provide a sense of anonymity and safety for individuals exploring Buddhism for the first time. They can participate in online communities, ask questions, and engage with teachings at their own pace without the fear of judgment or exclusion. Creating content in multiple languages and ensuring that digital resources are accessible to people with disabilities are crucial steps in making online Buddhist education truly inclusive.

Collaborative Efforts and Social Engagement

Collaboration between Buddhist organizations and community groups can create powerful synergies that benefit both parties. Buddhist centers can offer their expertise in mindfulness and meditation, while community groups can provide insights into the specific challenges and needs of their communities. Joint initiatives, such as community gardens, educational workshops, and social justice projects, can foster mutual understanding and respect. These collaborations can also demonstrate the practical applications of Buddhist principles in addressing real-world issues.

Social engagement is a natural extension of Buddhist practice, which emphasizes compassion and the alleviation of suffering. Engaging in activism, community service, and advocacy for social justice aligns with the bodhisattva ideal of working for the benefit of all beings. Buddhist practitioners can lend their voices and efforts to causes such as racial justice, environmental sustainability, and economic equality. By doing so, they not only embody Buddhist teachings but also make them relevant and impactful in the contemporary world.

Conclusion

While Buddhists and formal Buddhist practice may be scarce in “the hood”, the qualities of compassion, patience, and insight are abundantly evident. Bridging the gap between these innate qualities and formal Buddhist practice requires a multifaceted approach that includes community-based initiatives, inclusive teaching methods, and collaborations with existing cultural and religious institutions.

By fostering inclusivity, leveraging technology, and engaging in social justice, we can create pathways for Buddhist teachings to reach and resonate with those in the hood. The ultimate goal is to empower individuals and communities to realize their potential for enlightenment and to create a more just and compassionate world. As the Dalai Lama has said, “It is not enough to be compassionate. You must act.” In embracing this call to action, we honor the many Buddhas in the hood and work towards a future where Buddhist practice is accessible and transformative for all.

Justin F. Miles LCPC

~ Freedom is a long walk and liberation is ever present