using the arrow buttons.
by clicking on the page.
the page around when zoomed in by dragging it.
the zoom using the slider when zoomed-in.
by clicking on the zoomed-in page.
by entering text in the search field, and select "This Issue" or "All Issues"
by clicking on thumbnails to select pages, and then press the print button.
displays sections with thumbnails and descriptions.
displays a slider of thumbnails. Click on a page to jump.
allows you to browse the full archive.
about your subscription?
Buddhadharma : Win 2012
76 BUDDHADHARMA: THE PRACTITIONER’S QUARTERLY WINTER 2 0 1 2 the Ekoji temple what would happen if Ekoji became better known in Rich- mond, he answered, “We would get people denouncing us.” Another inter- viewee stated, “People always ask me where I go to church. I wish I could say I go to the Buddhist temple. But I don’t talk about it with my family.” One member reported, “I’m out of the closet to my immediate family and some of my extended family as a gay person, but not as a Buddhist person. I think that actu- ally would be even more difficult for them to understand than the gay part.” Another said, “When you come from a fundamentalist Christian background, they interpret it as your decision to turn away from God, which would mean you’re going to Hell.” I, too, have received such censure— it’s not easy to be a Buddhist in the South! Add race to religion and things become even more complicated. Rich- mond was once the slave-trading hub of the colonies and, later, the capital of the Confederacy. Today, even though the inner city’s population is mostly Afri- can American—and the South lost the War!—each year Richmond celebrates Confederate Heritage Month. Wilson describes a “slave trade meditation vigil” held in 2008 by members of Ekoji and visiting Zen teacher Taigen Dan Leigh- ton, which included a modified walking meditation along a former slave-trading trail followed by several meditation ses- sions at the site of a slave-trade recon- ciliation statue. Wilson contends that this ritual provides a good case study for regional Buddhism in America, call- ing it a “Southern Buddhist ritual,” as if it could only meaningfully occur there. Surely, he knows better. Given the depth and pervasiveness of the legacy of slav- ery in the United States, such engaged and transformative rituals can, and should, be practiced anywhere in this country. Wilson has clearly been influenced by his teachers and predecessors. For REVIEWS