BREAK-OUT SESSION 2B: QUESTIONS OF CULTURE AND HERITAGE

The scope of this break-out discussion covered observations on temples transitioning between a primarily Japanese American Sangha to ones with greater ethnic and social diversity, and on ways to attract and retain new members to the temples. Many participants noted the need to differentiate first between which activities are scripture-based, and which are Japanese culture-based, before being able to decide which practices to keep and nurture. One participant pointed out that the Buddhist teachings and the environment in which they are practiced is like food on a plate – you can serve the same food on different plates without changing the food itself. Other participants remarked that while we can feel gratitude for the time, effort and money that the initial Japanese American members put into founding the temples, we do not necessarily need to demonstrate that gratitude by preserving all of the culture-based practices associated with American Shin Buddhism’s early days.

Participants also discussed the historical role of the temple; when Shin Buddhism first came to the US, the temples served as a cultural and social center where the Japanese members could be accepted. After the Japanese American internment camp experience, the temples continued to serve as social centers, although some changes – such as singing Western-style gathas – were instituted at a time when the “American-ness” of Japanese Americans was being questioned. It was noted that Christian churches used to serve as social centers as well, and that the role of organized religion was changing as a whole.

Participants agreed that the temples would inevitably evolve, and that a temple that attempts to remain static would probably fade away. One participant noted that Jodo Shinshu has never been a static religion; for example, a Japanese participant highlighted that some of the cultural rituals practiced in the US, such as the Obon summer festival, are not actually emphasized in Japan, and are more a product of Japanese American Buddhist culture than Japanese Shin Buddhism itself. It is possible to change activities to attract and retain new people, but participants discussed the need to “keep the product good”, to maintain the integrity of the Shin teachings.

Participants also talked about the possible barriers that could contribute to a Sangha member’s unease with their surroundings. The emphasis in some temples on preserving Japanese culture-based practices could draw some people looking for the exotic, but could also act as a deterrent to a larger body of non-Japanese people, thinking they were perhaps not particularly welcome in a Japanese temple. Economic and educational disparities could also serve as a barrier. Although Jodo Shinshu began as a religion for the commoners, many American Sangha members today are pretty educated and successful; it can be difficult for those who do not see themselves in that light to feel comfortable.

Participants noted the difficulty in being sensitive to the needs of both newcomers and those of the existing Sangha in order to achieve and maintain an accessible Sangha. One participant likened this process to nurturing a plant; the Sangha is organic, and needs nurturing to flourish.