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 : Spring 2018
48 BUDDHADHARMA: THE PRACTITIONER'S QUARTERLY In the same way that a Buddhist male monastic hierarchy cannot authentically shape what a nuns’ community should look like, so white Buddhists cannot be the ones to shape a sangha that doesn’t privilege whiteness. This doesn’t mean that white teachers and sangha members don’t have a role to play. Where appropriate, and regardless of race, the weight of experience and realization should have influence. There is, however, a fine balance here. In establishing the processes and rules of sangha, the Buddha taught both community consensus and attunement to elders. But length of time in a sangha or visibility as a popular or charismatic teacher doesn’t necessarily translate into freedom from racial bias. On the other hand, challenge from a white male teacher is not always racist or sexist. Often, there is a core confusion that plays out in dialogue across race. Whites tend to take critique personally, while people of color may interpret critical comments as part of a racist agenda. There is a dynamic between those who have the power to shape systems and those who do not but who still have to survive in them, even as their experience remains invisible. This generates blind spots for those who are privileged and strife for those who are marginal ized. The onus is on white Buddhists (and those in dominant groups) to educate themselves around how experience is perceived and inter preted differently due to racial, cultural, gender, and class condition ings. [See Charlene Leung’s article on cultivating cultural humility, page 50.] We can’t expect this work to be comfortable, but we need not dread it or think something has gone wrong because the controlled, peaceful spaces we associate with Buddhism are dislodged. Instead, bewilderment, heightened emotions, indignation, misunderstandings, resentments, blame, and accusations, whether true or not, are signs that something authentic is happening. As centuries of injustice and