Overview - |
The research focuses on the practice of Buddhism in Britain from an LGBTQ+ perspective, representing an in-depth study of the LGBTQ+ Buddhist community which combines sociological research methods with textual analysis. The aim of this project is to explore the intersection between the sociology of religion/spirituality, the sociology of sexuality and Buddhist studies, highlighting a timely, relevant interpretation of Buddhist insight, which will contribute significantly to the field of modern faith studies. This project uses a layered qualitative methodology to provide a more diverse understanding of Buddhism in Britain, paying close attention to the nuances surrounding the practices, rituals, and lived-experiences of LGBTQ+ practitioners. To achieve this, the research presents the perspectives of the Buddhist institutions themselves, their respective spiritual leaders, and self-defined LGBT lay practitioners as the focus of its academic narrative. This provides an important lens for the analysis of Western Buddhist institutions with regards to the diversity of the organisational leadership and its subsequent relationship to LGBT issues.
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Project Details -
Introduction
The current literature regarding Buddhism and queer communities largely neglects to engage with the range of diversity represented by the LGBT umbrella. This fails to represent the unique experiences and prejudices highlighted by the bisexual and transgender community in particular. The Buddhist population is similarly non-homogenous and disconnected, thus presenting differing approaches to LGBT issues. John S. Strong best defines this reality of “Buddhisms” as plural, highlighting the various subsects to be both linked by their core beliefs as well as separated by their interpretations (Strong, 2015). Whilst most Buddhist institutions adhere to the main principles of the Buddha’s teachings such as the Four Noble Truths, their differences are particularly evident with regards to ethics and monastic discipline. Therefore, it would be inaccurate to systematise Buddhist attitudes towards LGBT issues, requiring a study which neither homogenises Buddhism as a belief system, Buddhist organisations as religious authority structures or LGBT Buddhists as individuals.
The aim of this project is to explore the intersection between the sociology of religion/spirituality, the sociology of sexuality and Buddhist studies in the UK. This will constitute a unique contribution to this field of study, highlighting the perspectives of the Buddhist institutions themselves, their respective spiritual leaders and self-defined LGBT lay practitioners as the focus of this academic narrative.
The aim of this project is to explore the intersection between the sociology of religion/spirituality, the sociology of sexuality and Buddhist studies in the UK. This will constitute a unique contribution to this field of study, highlighting the perspectives of the Buddhist institutions themselves, their respective spiritual leaders and self-defined LGBT lay practitioners as the focus of this academic narrative.
Background Literature
Roger Corless offers perhaps the most complete study of Buddhist dharma relating to same-sex relationships in ‘Towards a Queer Dharmology of Sex’ (Corless 2004: p. 229). He explicitly states that LGBT practitioners should provide the main influence in updating the thinking towards sexuality in the future (Corless 2014: p. 230). However, this debate centres on lesbian and gay Buddhist concerns, demonstrating the need for a more equal academic consideration of bisexual and transgender issues. In the US, Ann Gleig continuously highlights the positive influence of the East Bay Meditation Center (EBMC), specifically the ‘Alphabet Sangha’ and its racial, sexual and gender inclusivity within the queer community (Gleig 2012: p. 205). Whilst this institution provides specific programs for “individuals who daily confront the effects of oppression”, its focus on inclusion is unlikely to be paralleled by other institutions (East Bay Meditation Center 2019).
Similar projects do exist in the UK; The West London Buddhist Centre has organised ‘Meditation, Mindfulness and Buddhism for LBTQ women’ classes (West London Buddhist Centre 2016) and the Shambhala Centre has previously provided ‘LGBT Rainbow Meetings’ (Shambhala 2019). It is important to recognise that many institutions are not as overt in their support for the LGBT community. This includes the prominent New Kadampa Tradition, which appears to be less forthcoming in expressing their attitudes towards this community (Kadampa 2019).
Sharon Smith, Sally Munt and Andrew Yip evidence the most thorough evaluation of UK Buddhist institutions alongside the issues of racism, sexuality and gender in Cosmopolitan Dharma, which highlights the attitudes of the Friends of the Western Buddhist Order (FWBO) and Soka Gokkai International (Smith, Munt and Yip 2016: p. 97). This includes discourses with senior members, concluding that the FWBO highlights a rhetoric of ‘individuality’ which negates the ability to challenge racism in the movement (Smith, Munt and Yip 2016: p. 97). They further that the movement fails to provide a ‘cosmopolitan multicultural space’ due to their passive approach to racism. I expect to conduct a study which parallels this depth of analysis, with a greater focus on the LGBT Buddhist community directly.
Jeffrey Weeks expresses a heterogenous perspective of the LGBT community in The Languages of Sexuality. He notes that bisexuality has “emerged as a separable Sexual Orientation, with its own form of hostility and prejudice - bi-phobia” (Weeks 2011: p. 15). Despite the categorical initialism ‘LGBT’, sexuality and gender expression should be understood as individual and unique. I will therefore seek to avoid the use of blanket statements with regards to participants, allowing individuals the freedom to define their own experiences regarding sexuality. In Gender: The Key Concepts, Carolyn Williams emphasises how heteronormativity can be deployed analytically to critique ‘heterosexist bias and gender normativity’ (Williams 2013: p.123). This provides an important lens for the analysis of Western Buddhist institutions with regards to the diversity of the organisational leadership and its subsequent relationship to LGBT issues.
Similar projects do exist in the UK; The West London Buddhist Centre has organised ‘Meditation, Mindfulness and Buddhism for LBTQ women’ classes (West London Buddhist Centre 2016) and the Shambhala Centre has previously provided ‘LGBT Rainbow Meetings’ (Shambhala 2019). It is important to recognise that many institutions are not as overt in their support for the LGBT community. This includes the prominent New Kadampa Tradition, which appears to be less forthcoming in expressing their attitudes towards this community (Kadampa 2019).
Sharon Smith, Sally Munt and Andrew Yip evidence the most thorough evaluation of UK Buddhist institutions alongside the issues of racism, sexuality and gender in Cosmopolitan Dharma, which highlights the attitudes of the Friends of the Western Buddhist Order (FWBO) and Soka Gokkai International (Smith, Munt and Yip 2016: p. 97). This includes discourses with senior members, concluding that the FWBO highlights a rhetoric of ‘individuality’ which negates the ability to challenge racism in the movement (Smith, Munt and Yip 2016: p. 97). They further that the movement fails to provide a ‘cosmopolitan multicultural space’ due to their passive approach to racism. I expect to conduct a study which parallels this depth of analysis, with a greater focus on the LGBT Buddhist community directly.
Jeffrey Weeks expresses a heterogenous perspective of the LGBT community in The Languages of Sexuality. He notes that bisexuality has “emerged as a separable Sexual Orientation, with its own form of hostility and prejudice - bi-phobia” (Weeks 2011: p. 15). Despite the categorical initialism ‘LGBT’, sexuality and gender expression should be understood as individual and unique. I will therefore seek to avoid the use of blanket statements with regards to participants, allowing individuals the freedom to define their own experiences regarding sexuality. In Gender: The Key Concepts, Carolyn Williams emphasises how heteronormativity can be deployed analytically to critique ‘heterosexist bias and gender normativity’ (Williams 2013: p.123). This provides an important lens for the analysis of Western Buddhist institutions with regards to the diversity of the organisational leadership and its subsequent relationship to LGBT issues.
Research Aims
To address these gaps in knowledge and build upon the current research in this area, this project poses the following research aims:
- To evaluate the views expressed by UK Buddhist institutions on LGBT issues.
- To assess the interpretations of Buddhist leaders from each institution.
- To examine the relationship between the belief in Buddhist values and the expression of sexuality in lay believers.
Methodology and design
This study presents the following methodology to achieve these research aims through a sociological lens:
In order to address research aim (1), I will undertake a content analysis of literature pertaining to three Buddhist institutions in the UK; The New Kadampa Tradition, Soka Gakkai UK and the Theravadin Thai Forest Tradition. This will include, but is not limited to, books, journals, press releases, official statements, website content, advertisements, social media engagements, and other forms of literature produced under the name of the institution and its main founders/ organisers.
To address the second research aim (2) I will undertake semi-structured qualitative interviews with two individuals per the aforementioned Buddhist communities. The information provided will be cross-referenced and informed by any literature the individual has published themselves.
The third research aim (3) will be addressed through a second round of semi-structured interviews pertaining to the personal stories and experiences shared by lay practitioners. Participants will be presented with textual vignettes from the content analysis and asked to reflect on these interpretations. This process will be conducted with fifteen self-identified LGB Buddhist lay-practitioners, and ten transgender lay-practitioners.
These institutions will be contacted through the World Buddhist Directory. This will lead to chain referral sampling of self-identified LGBT lay-Buddhists through email listings. In addition, social media will be used to promote a call for lay-participants, to avoid the potential impacts of ‘gatekeeper’ referral (such as institutional pressure and forced bias).
In order to address research aim (1), I will undertake a content analysis of literature pertaining to three Buddhist institutions in the UK; The New Kadampa Tradition, Soka Gakkai UK and the Theravadin Thai Forest Tradition. This will include, but is not limited to, books, journals, press releases, official statements, website content, advertisements, social media engagements, and other forms of literature produced under the name of the institution and its main founders/ organisers.
To address the second research aim (2) I will undertake semi-structured qualitative interviews with two individuals per the aforementioned Buddhist communities. The information provided will be cross-referenced and informed by any literature the individual has published themselves.
The third research aim (3) will be addressed through a second round of semi-structured interviews pertaining to the personal stories and experiences shared by lay practitioners. Participants will be presented with textual vignettes from the content analysis and asked to reflect on these interpretations. This process will be conducted with fifteen self-identified LGB Buddhist lay-practitioners, and ten transgender lay-practitioners.
These institutions will be contacted through the World Buddhist Directory. This will lead to chain referral sampling of self-identified LGBT lay-Buddhists through email listings. In addition, social media will be used to promote a call for lay-participants, to avoid the potential impacts of ‘gatekeeper’ referral (such as institutional pressure and forced bias).
Bibliography
Bibliography
Corless, Roger. 2004. ‘Towards a queer dharmology of sex’. Culture and Religion vol 5, issue 2. pp. 229-243.
East Bay Meditation Center. 2019. ‘About’. Accessed 9 December 2019. https://eastbaymeditationcenter.wordpress.com/about/.
Gleig, Ann. 2012. ‘Queering Buddhism or Buddhist De-Queering? Reflecting on Differences Amongst Western LGBTQI Buddhists and the Limits of Liberal Convert Buddhism’. Theology and Sexuality vol 18, issue 3. pp. 198-214.
Kadampa. 2019. ‘Modern Kadampa Buddhism’. Accessed 03 December 2019. kadampa.org.
Shambhala. 2016. ‘LGBT Rainbow Meetings’. Accessed 3 December 2019. https://shambhala.org.uk/lgbt-rainbow-meetings/.
Smith, Sharon, Sally Munt and Andrew Yip. 2016. Cosmopolitan Dharma: Race, Sexuality, and Gender in British Buddhism. Leiden: Koninklijke Brill NV.
Strong, John S. 2015. Buddhisms: An Introduction. London: Oneworld Productions.
Weeks, Jeffrey. 2011. The Languages of Sexuality. Oxon: Routledge.
West London Buddhist Centre. 2016. ‘Meditation, Mindfulness and Buddhism for LBTQ Women’. Accessed 4 Dec 2019. westlondonbuddhistcentre.com/meditation-mindfulness-buddhism-lgbt-women-6/.
Williams, Carolyn H. 2013 ‘Heteronormativity’. In Gender: The Key Concepts, edited by Mary Evans and Carolyn Williams. pp. 117-123. New York: Routledge.
Corless, Roger. 2004. ‘Towards a queer dharmology of sex’. Culture and Religion vol 5, issue 2. pp. 229-243.
East Bay Meditation Center. 2019. ‘About’. Accessed 9 December 2019. https://eastbaymeditationcenter.wordpress.com/about/.
Gleig, Ann. 2012. ‘Queering Buddhism or Buddhist De-Queering? Reflecting on Differences Amongst Western LGBTQI Buddhists and the Limits of Liberal Convert Buddhism’. Theology and Sexuality vol 18, issue 3. pp. 198-214.
Kadampa. 2019. ‘Modern Kadampa Buddhism’. Accessed 03 December 2019. kadampa.org.
Shambhala. 2016. ‘LGBT Rainbow Meetings’. Accessed 3 December 2019. https://shambhala.org.uk/lgbt-rainbow-meetings/.
Smith, Sharon, Sally Munt and Andrew Yip. 2016. Cosmopolitan Dharma: Race, Sexuality, and Gender in British Buddhism. Leiden: Koninklijke Brill NV.
Strong, John S. 2015. Buddhisms: An Introduction. London: Oneworld Productions.
Weeks, Jeffrey. 2011. The Languages of Sexuality. Oxon: Routledge.
West London Buddhist Centre. 2016. ‘Meditation, Mindfulness and Buddhism for LBTQ Women’. Accessed 4 Dec 2019. westlondonbuddhistcentre.com/meditation-mindfulness-buddhism-lgbt-women-6/.
Williams, Carolyn H. 2013 ‘Heteronormativity’. In Gender: The Key Concepts, edited by Mary Evans and Carolyn Williams. pp. 117-123. New York: Routledge.
