Is Buddhism Part of the Model Minority? Part 1

By Rev. Tadao Koyama | Minister at Tacoma Buddhist Temple

In my last article concerning Jodo Shinshu Buddhists’ response to the Black Lives Matter movement, I began to ask myself if Buddhism has become somewhat likened to the idea of the “Model Minority Myth.” Because of all of the Buddhism that has been portrayed in the media the past few decades, I wonder if our sense of comfort or if our privilege comes from the way non-Buddhists feel about Buddhism in America.

If you go into the average used bookstore these days and browse the religious section, you will definitely find some books on Buddhism, which are probably works of the Dalai Lama, Thich Nhat Hanh, and a basic book on meditation. I would almost argue that those two Dharma teachers’ faces are very much synonymous with how Buddhism is perceived in America today and that perception is a positive one.

Once again I do not believe that Buddhism in America is free from prejudiced feelings from non-Buddhists and that we enjoy a place at the top. In elementary school, many young Buddhists including myself, recall stories about being told we were going to hell for “not believing in God.” However, since meditation and how many claims of Buddhism not being a religion or seen as the cool alternative to Christianity has been associated with it so much now,

I wonder if these perceptions have placed Buddhism in this “oriental” or “model minority” category. And if so, what do we do about it?

I believe the obvious answer is always actively debunking any conception or rhetoric that puts anyone in this category. Asians are good at math, are good with money, Asian women are pretty, etc. These are all myths that have been superimposed on Asian people for a while now in this country. So in that regard, I can say from personal experience as well that I have heard a similar formula applied to Buddhists: “Buddhists are all about peace!,” “Buddhism is not a religion!,” “Buddhists don’t have a hell,” “There is no God in Buddhism,” “That’s so Zen!,” “Buddhists solve their problems with meditation!” “Buddhists have secret martial arts powers!” All of the above assumptions have been either expressed to me or asked of me at some point.

A tolerance.org article explained why the model minority myth is a negative way of thinking. The bullet points were: “like all stereotypes, the model minority myth erases the differences among individuals,” “the model minority myth ignores the diversity of Asian American cultures,” “the model minority myth operates alongside the myth of Asian Americans as perpetual foreigners,” “the model minority myth erases racism against Asian Americans” and “the model minority myth is harmful to the struggle for racial justice.” (https://www.tolerance.org/magazine/what-is-the-model-minority- myth)

I would like to add that the model minority myth also takes away from the group’s humanity. In a similar fashion, when U Wirathu’s face was plastered on Time Magazine’s cover with the caption: The Face of Buddhist Terror, many non-Buddhists seemed to be shocked that a Buddhist regime could be responsible for so much oppression and violence against the Muslim minorities or Rohingya people. The article itself acknowledged that Buddhism is often synonymous with peace and love. (Beech, Hannah. “The Face of Buddhist Terror:It's a faith famous for its pacifism and tolerance. But in several of Asia's Buddhist-majority nations, monks are inciting bigotry and violence — mostly against Muslims” Time 01 July 2013 <http://content.time.com/time/magazine/article/0,9171,2146000,00.html>).

When non-Buddhists are confronted with this image they usually have asked me questions like ‘I thought you Buddhists were all about peace and harmony?’ Or

“that doesn’t seem to be very Buddhist what they are doing!”

For the record, I abhor the treatment of the Rohingya in Myanmar and hope that U Wirathu is eventually arrested and tried for his crimes against humanity. It does make me wonder though, what non-Buddhists’ expectations of us are and how much we either fulfill or diminish those expectations.

As a Jodo Shinshu Buddhist priest, I am overjoyed when I hear there is a growing interest toward Buddhism in the United States. I want to do everything in my power to help guide those who have an interest in Buddhism on the path of the Dharma and of course, if they choose the path of the nembutsu, to educate them more of the great wisdom and compassion of Amida. However, the question remains, why are people so interested in us? And if they genuinely want to learn about us, is it for the right reasons?

Buddhism is a very complex religion that is not singular in its followers or leaders. The various sects of Buddhism in America now are huge in number and have various people of different ethnic backgrounds within the congregations. That isn’t to say that congregations depending on the sect doesn’t have a majority of people of a certain ethnic background, but on the spectrum as a whole we can no longer say that Buddhists are either white or Asian. Chenxing Han disproves this myth in her essay “We’re Not Who You Think We Are” (BY CHENXING HAN| MAY 15, 2017, We’re Not Who You Think We Are, Lion’s Roar).

However, despite the vast diversity within our various sanghas and Dharma centers, has Buddhism been branded with a type of expectation within this country?

There probably is no answer to this yet, but I think a good place to start in this investigation is how Buddhists are often portrayed in the media. Let’s begin with one of the most obvious examples from the 1970s, Kung Fu.

For many of the younger generations I am not sure how many of them will be familiar with this show. However, for history, film, and Asian American studies majors, they may be familiar with the story of Bruce Lee auditioning for the role of the wondering warrior, but then being snubbed by the racist producers of Hollywood and casting David Carradine instead because “the producers felt that American viewers would not understand Lee’s accent.” (Richard James Havis Published: 4:00am, 16 Feb, 2020, Kung Fu: How Bruce Lee lost out to David Carradine for role in martial arts TV series, South China Morning Post).

While it was incredibly racist of the producers to snub Bruce Lee this way, the show did in fact introduce American television to an alternate philosophy than the usual Western. The character Kwai Chang Caine would often preach how “peace” is the best answer, revenge is not the answer and that “the taking of a life does no-one honor.” This all gave western audiences this introduction to an “alternative” way of thinking in terms of “Asian philosophy.” However, now because so much of Buddhism and “Shaolin” seem to be interlinked, a stereotype that we practice some secret martial art seems to have grown somewhat prevalent.

Kung Fu movies from China depicting Shaolin Warriors breaking stones and performing amazing tricks with their seemingly indestructible bodies has become part of the Buddhist stereotype.

I argue that this is damaging because media like this tends to conflate and simplify Buddhist teachings and even Shaolin Kung fu. It again puts Buddhism in this category of the mystic east and becomes possibly attractive to the modern eye. However, it of course takes away from what the tradition or religion actually is and demotes it to a type of entertainment. The archetype of the “peaceful warrior” is one that still exists today. Just watch “Avatar the Last Airbender.” For the record I love that show.

Martial Arts aside, there is another Buddhist practice that seems to be associated with all forms of Buddhism regardless if it is part of the tradition or not: meditation. Now, I am not one to disparage meditation. I believe it is a wonderful practice for many and that if one believes that meditation is the practice they must adhere to in order to attain enlightenment, then more power to them. However, meditation seems to become a word that means many different things to different people, and they all seem to apply that meaning, whatever it may be, to a Buddhist practitioner.

Often when we see images associated with Buddhism, a meditation hall is present. I can’t speak on this issue so much because in the tradition of Jodo Shinshu, the kind of meditation that people often associate with Buddhism is not the practice that is practiced within pure land Buddhism. However, conflating imagery aside, let’s talk about how this image of meditation affects us as Buddhists in real life. Again, I acknowledge that meditation is a popular practice and that for many it is part of their Buddhist path. That is fine. However, in my opinion, there is a visible stereotype that comes out of this practice or at least the image of it: meditation equals a calm and pleasant person.

I recall a conversation I had in high school with a fellow classmate who assumed that I meditated because they found out that I was Buddhist. I was angry about something and I received the question, “Aren’t you Buddhist? Can’t you just meditate and it will all go away?” At the time, I responded with even more anger at the person and told them they were an idiot for thinking that way. Clearly I was wrong to do this, and I acknowledge my reaction was the wrong one. However, what was happening to me was the image of a monk sitting serenely in a forest somewhere was being forced upon me. I am almost certain that folks within all forms of Buddhism have received the same ignorant comment once or many times in their lives.

I realize that it is human nature to want to categorize and put things into boxes.

Even Buddhists within the congregations I have visited have made overly general comments about Christians as if all Christians worship and believe in the same doctrine. It is dangerous to fall into this trap. Even for us as Buddhists, if we are indeed part of some model minority archetype, then we have to do all that we can to patiently and with compassion educate to dissolve these stereotypes that put us in the model minority.

I am not arguing that we as Buddhists should break model minority stereotypes by acting in damaging and violent ways. Trying to force a negative stereotype onto ourselves can be just as damaging as reinforcing “good” stereotypes. I am saying that assumptions about us are the damaging factors. The fact that we as Buddhists believe in a singular teaching or a singular type of practice is dangerous and promotes ignorance.

I am arguing that as Buddhists, we ourselves are not above the human condition and are susceptible to all of the hindrances and hang-ups the rest of humanity has to deal with.

Just the same as when people seem to generalize Islam and foolishly think it’s predictable when a person who commits an act of terrorism happens to be a Muslim, it is also dehumanizing to us when people categorize us as “good pacifist Buddhists” who only preach peace and meditation as the means to solve all of our problems is dangerous.

All of that being said, I am not trying to disparage Buddhists or any forms of Buddhism in any way shape or form. I am proud to be a Buddhist, a Jodo Shinshu Buddhist for that matter. However, I need to be careful about that pride. I cannot let the pride turn into a form of preachy arrogance that elevates itself above others or above other Buddhists sects. For many of us, the teachings are precious. The lessons we learn are valuable and hearing wonderful stories of monks, nuns, and laypeople are all inspiring and have much to teach us.

This essay was written based on my own personal experiences growing up as a Buddhist in America, then later learning about the model minority myth of Asian Americans. However, my experience can’t be the only factor in this project. I have also interviewed many other Buddhists of various backgrounds within the American context, and I will share their experiences in part 2 of this project.

Author’s note: I would like to once again thank my dear friend, Chenxing Han for looking at this article and editing it. I would also like to thank the YBE editorial team who also reviewed my article.