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Radical Dharma: Talking Race, Love, and Liberation Paperback – Illustrated, June 14, 2016
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Rev. angel Kyodo williams, Lama Rod Owens, and Jasmine Syedullah represent a new voice in American Buddhism. Offering their own histories and experiences as illustrations of the types of challenges facing dharma practitioners and teachers who are different from those of the past five decades, they ask how teachings that transcend color, class, and caste are hindered by discrimination and the dynamics of power, shame, and ignorance. Their illuminating argument goes beyond a demand for the equality and inclusion of diverse populations to advancing a new dharma that deconstructs rather than amplifies systems of suffering and prepares us to weigh the shortcomings not only of our own minds but also of our communities. They forge a path toward reconciliation and self-liberation that rests on radical honesty, a common ground where we can drop our need for perfection and propriety and speak as souls. In a society where profit rules, people's value is determined by the color of their skin, and many voices—including queer voices—are silenced, Radical Dharma recasts the concepts of engaged spirituality, social transformation, inclusiveness, and healing.
- Print length248 pages
- LanguageEnglish
- PublisherNorth Atlantic Books
- Publication dateJune 14, 2016
- Dimensions5.5 x 0.5 x 8 inches
- ISBN-101623170982
- ISBN-13978-1623170981
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Why this book? Why now?
From Rev. angel Kyodo williams: Radical Dharma is insurgence rooted in love, and all that love of self and others implies. It takes self-liberation to its necessary end by moving beyond personal transformation to transcend dominant social norms and deliver us into collective freedom.
If you’re like me, aware of the urgency of the moment—that is to say it has always been urgent, but we are increasingly aware of it—there will be something both strikingly hopeful and terribly dissatisfying about this book. I think that’s the right place to be.
Radical Dharma: There is no neutral.
At this time when the Dharma is needed more acutely than ever—a time when our very existence is threatened as a result of our socially embedded greed, hatred, and ignorance—its expansive potential to liberate us from suffering is in danger of being rendered impotent because it is held in subjugation to the very systems that it must thoroughly examine.
...We are at a critical moment in the history of the nation, as well as within the Buddhist teaching and tradition in America. This is the “back of the bus” moment of our time. Fifty years after civil rights laws were laid down, it is clear that they were enshrined within a structure that continues to profit from anti-Black racism. The necessary bias that the system requires in order to be perpetuated has permeated our sanghas—our spiritual communities—and in this very moment, we are called to put aside business as usual. If you have ever wondered how you would have shown up in the face of the challenge put before white America when Rosa Parks refused to give up her seat, upending the accepted social order, now is the time you will find out.
Editorial Reviews
Review
—Krista Tippett, On Being, from her interview with Rev. angel
“Radical Dharma: Talking Race, Love, and Liberation is the book for right now.”
—Autostraddle.com
“It is rather astonishing that the Black tradition of continuous and endless enlightenment in this country produces its prophets as if bad laws, discrimination, horrors of financial inequality and so on, do not exist to blight the way. No wonder one often imagines the ancestors laughing. This is a book to grow on, to deepen over, to partner with. We are on a magnificent journey of liberation, every moment we are alive in this odd place that has yet to awaken to itself. And we are always, generation to generation, ready to travel. How cool is this?”
—Alice Walker, American novelist and poet
“Radical Dharma is both radical … and courageous. The authors build upon the growing understanding of the connection between personal and societal liberation. Radical Dharma unflinchingly turns this lens to this most challenging and critical nexus of racism and white supremacy. We whites on a spiritual path are lovingly challenged to get our butts off the mat, understanding that our personal liberation is impossible while we unconsciously enjoy the privileges of our skin color. Those in pain and enraged from the brutalities of oppression are lovingly challenged to get that we will never create a liberated society without attending to our own liberation. This is not an ‘easy’ book. Just like a Zen koan, Radical Dharma asks provocative questions rather than prescriptive answers, questions that unsettle, questions that challenge some of our most precious assumptions. Through personal stories and dialogue, we are invited on a powerful journey of spiritual and political awakening. Take the invitation!”
—Robert Gass, EdD, cofounder, Rockwood Leadership Institute and Social Transformation Project
“Radical Dharma is a powerful and vulnerable circle held by three Dharma practitioners who are people of color. It is a beautiful and rare invitation to listen to how each transformed their pain. Some of this is familiar: no one sees me because of my weight. And some of this, for white people, will be new: What does it look like to truly sit with the pain caused by racism in your body? Radical Dharma demands that we step into the circle and ask: How do we restore our humanity? How do we transform ourselves and the world? In this book, Rev. angel Kyodo williams has created a powerful circle of truth around race and reconciliation. Sit, participate, and be broken open and transformed. Understand how the system of racism has traumatized all of us and how we need to heal individually and collectively.”
—Marianne Manilov, cofounder, Engage Network
"African-American and queer Buddhist teachers Rev. angel Kyodo williams and Lama Rod Owens, with Professor Jasmine Syedullah, have brought their brilliant minds and courageous hearts together in their book Radical Dharma: Talking Race, Love, and Liberation (North Atlantic Books). They have also included the voices of other liberation-minded Buddhist practitioners, engaging them in conversations about what it should mean to practice Buddhism while bearing witness to police killings and mass incarcerations of Black people in the U.S. This combination of intersecting identities, talking in trialogue and in face-to-face conversations with complete strangers, makes Radical Dharma an unusual and fierce read."
—Lion’s Roar
About the Author
In 2011, Lama Rod Owens was authorized as a lama in the Kagyu School of Tibetan Buddhism. He then moved to DC and ran his own center for over two years. Later, he returned to Boston to begin his divinity degree in Buddhist studies at Harvard Divinity School.
Jasmine Syedullah holds a PhD in politics with a designated emphasis in feminist studies and history of consciousness from University of California, Santa Cruz, and a BA from Brown University in religious studies with a focus in Buddhist philosophy. Syedullah is currently a Visiting Assistant Professor of Sociology at Vassar College.
Excerpt. © Reprinted by permission. All rights reserved.
Yet, at this time when the Dharma is needed more acutely than ever—a time when our very existence is threatened as a result of our socially embedded greed, hatred, and ignorance— its expansive potential to liberate us from suffering is in danger of being rendered impotent because it is held in subjugation to the very systems that it must thoroughly examine.
Thrust into the Western socioeconomic framework that puts profit above all and coupled with a desire to perpetuate institutional existence at the expense of illuminating reality and revealing deeper truths, the Dharma has become beholden to commodification as inescapable and de rigueur. Authenticity and integrity are thus compromised.
Much of what is being taught is the acceptance of a “kinder, gentler suffering” that does not question the unwholesome roots of systemic suffering and the structures that hold it in place. What is required is a new Dharma, a radical Dharma that deconstructs rather than amplifies the systems of suffering, that starves rather than fertilizes the soil of the conditions that the deep roots of societal suffering grow in. A new Dharma is one that insists we investigate not only the unsatisfactoriness of our own minds but also prepares us for the discomfort of confronting the obscurations of the society we are individual expressions of. It recognizes that the delusions of systemic oppression are not solely the domain of the individual. By design, they are seated within and reinforced by society.
We must wake up and cut through not only individual but also social ego. This is not only our potential, but we now each have it as our collective responsibility. As dharma communities—this includes people belonging to white-led, Western communities of convert Buddhists, but also next-generation yogis, Advaitins, Sikhs, and adopters of other Eastern traditions—we must also do so strategically, and with great haste.
There is No Neutral
We are at a critical moment in the history of the nation, as well as within the Buddhist teaching and tradition in America. This is the “back of the bus” moment of our time. Fifty years after civil rights laws were laid down, it is clear that they were enshrined within a structure that continues to profit from anti-Black racism. The necessary bias that the system requires in order to be perpetuated has permeated our sanghas—our spiritual communities—and in this very moment, we are called to put aside business as usual. If you have ever wondered how you would have shown up in the face of the challenge put before white America when Rosa Parks refused to give up her seat, upending the accepted social order, now is the time you will find out. For Western-convert Buddhist America, this is the time when we will actually embody our practice and teachings, or not.
Our inability as a nation to honor the theft of these lands and the building of wealth, power, and privilege on the countless backs and graves of Black people is our most significant obstacle to being at peace with ourselves, thus with the world. The Buddhist community is a mirror image of this deep internal conflict that arises out of a persistent resistance to playing its appropriate societal role even as we have available to us rigorous teachings to the contrary. This is a clarifying moment about who we are as individuals but also who we have been thus far as a collective of people laying claim to the teachings of the Buddha, waving the flag of wisdom and compassion all the while.
As demographics shift, ushering in increasingly racially diverse pools of seekers, this reluctance promises to be our undoing. We simply cannot engage with either the ills or promises of society if we continue to turn a blind eye to the egregious and willful ignorance that enables us to still not “get it” in so many ways. It is by no means our making, but given the culture we are emerging from and immersed in, we are responsible.
White folks’ particular reluctance to acknowledge impact as a collective while continuing to benefit from the construct of the collective leaves a wound intact without a dressing. The air needed to breathe through forgiveness is smothered. Healing is suspended for all. Truth is necessary for reconciliation.
Will we express the promise of and commitment to liberation for all beings, or will we instead continue a hyper-individualized salvation model—the myth of meritocracy—that is the foundation of this country’s untruth?
The work being done in Dharma communities is the same work being done by the America that wants to live up to its promise of life, liberty, and the pursuit of happiness. Collectively, we must kick the habit of racism, cultural dominance, and the upholding of oppressive systems. More poignantly, our challenge, our responsibility, our deep resounding call is to be at the forefront of this overdue evolutionary thrust forward. Why? Because we choose to position ourselves as the standard-bearers of an ethical high ground. And we have the tools and teachings to do so.
There is no neutral.
Product details
- Publisher : North Atlantic Books; Illustrated edition (June 14, 2016)
- Language : English
- Paperback : 248 pages
- ISBN-10 : 1623170982
- ISBN-13 : 978-1623170981
- Item Weight : 11.6 ounces
- Dimensions : 5.5 x 0.5 x 8 inches
- Best Sellers Rank: #211,169 in Books (See Top 100 in Books)
- #281 in LGBTQ+ Demographic Studies
- #684 in Discrimination & Racism
- #761 in Black & African American Biographies
- Customer Reviews:
About the authors
Lama Rod Owens is a Buddhist minister, author, activist, yoga instructor and authorized Lama, or Buddhist teacher, in the Kagyu School of Tibetan Buddhism and is considered one of the leaders of his generation of Buddhist teachers. He holds a Master of Divinity degree in Buddhist Studies from Harvard Divinity School and is a co-author of Radical Dharma: Talking Race, Love and Liberation. Owens is the co-founder of Bhumisparsha, a Buddhist tantric practice and study community. Has been published in Buddhadharma, Lion’s Roar, Tricycle and The Harvard Divinity Bulletin, and offers talks, retreats and workshops in more than seven countries.
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Called "one of the wisest voices on social evolution" by On Being's Krista Tippett and dubbed "the most vocal and most intriguing African-American Buddhist in America," by Library Journal, angel Kyodo williams is a maverick spiritual wisdom teacher, master trainer and "race whisperer." She is the founder of Transformative Change and guiding teacher of New Dharma.
Her current work, Radical Dharma: Talking Race, Love, and Liberation ignited a reconciliation on race in Buddhist, Yoga, spiritual and activist communities Her breakthrough critically-acclaimed first book, Being Black: Zen and the Art of Living with Fearlessness and Grace, has been hailed as "a classic" by Buddhist teacher Jack Kornfield, and "an act of love" by Alice Walker.
williams is a visionary leader of Transformative Social Change: applying inner awareness practice to broad-based social change. Calling for a paradigm shift that "changes the way change is done," angel envisions the building of a presence-centered social justice movement as the foundation for personal freedom, a just society and the healing of divisions of race, class, faith and politic. She notes, "Without inner change, there can be no outer change. Without collective change, no change matters."
angel's work engages at the root, field and resource levels of social transformation. She is a master awareness trainer and has developed fearlessMeditation and fearlessYoga systems as nonreligious, practical, accessible alternatives to dominant culture.
Her work has been widely covered, including in The New York Times, Boston Globe, Ms., Essence, Village
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It was not the intention of the book, but I felt a tangible reconciliation in my own psyche of the Immaculate Heart of Christ and the Awakened Heart of Buddha. As the authors suggest, our liberation is bound to intersectionality and transcendent movements. For the first time, I read a Dharma book that touched all parts of my Self, and asked that I bring them all to the movement toward personal and collective liberation.
I could see whiteness as a social construct, as illusory and real as these egos we bring to practice. Just as we delight in ego-transcendence, it is time to delight in the clear-seeing of whiteness, in order to come into greater intimacy with ourselves and others.
Bravo! Namaste! Amen! Deep bows 🙏🏼
In Love,
Chris
I think that Rev. angel Kyodo Williams sensei both nails the problem on the head and highlights the conflicting viewpoints that run throughout the book when she states: "Race is the ultimate delusion in that it both does and does not exist in reality."With respect to sanghas the conversants note that problems arise when the sangha is not willing to turn into itself and explore what it means to be in a racialized society. Another one of the author's, Lama Rod, describes radical Dharma, within this context as having the bravery to have dharma talks and meditation practices that will focus on topics that make participants feel uncomfortable and learn how to deal with their suffering.
One of the criticism's of Lama Rod's, with which I agree, is that many sangha's have become severely compromised by capitalism and need to provide a consumer oriented Buddhism. The result is too heavy a focus on selling classes and not offending sangha members which dilutes the authenticity of Buddhist practice. On the other hand, you need money to run a sangha, so where is the balance?
My criticism of the viewpoints and discussions as that it is at times it is devalued by the overuse of racial and sexual labels. An example is the comment: "for white folks, though the coexistence of being historically lauded as the creators of what is right, making mistakes must be hard." I wanted to ask which "white folks?" There are immigrant white folks and holocaust survivor white folks and down and out white folks, should they be lumped into the white folks of the quote above and does the author seriously think that all white folks see themselves and their relation to race in the same way? The authors turn to greater complexity at times when they talk about racism and economics as co-repressive self-feeding factors. However, the essays and discussions veer between the "race as monolith" and "race as factorial" viewpoints. Overall, this book is of great value both in understanding applied Buddhism and the need to openly discuss racial issues within the sangha. I highly recommend this book.
Top reviews from other countries
Written from a Zen Buddhist point of view, but the Zen Buddhism is not at all overpowering or intrusive.
Essential reading for any contemporary thinking person.