1. Rick Fields, "Divided Dharma: White Buddhists, Ethnic Buddhists, and Racism" http://www.youtube.com/watch?v=GrgznKit-vI&feature=relatedhttp://www.youtube.com/watch?v=GrgznKit-vI&feature=related (Budd. Nun Pema Chodren – 9 min.) http://www.youtube.com/watch?v=AMAWM_kpr9Y&feature=relatedhttp://www.youtube.com/watch?v=AMAWM_kpr9Y&feature=related (Budd. Nun Pema Chodren – 3 min.) http://www.youtube.com/watch?v=7ONWwXTRa8w&feature=relatedhttp://www.youtube.com/watch?v=7ONWwXTRa8w&feature=related (African Am. Budd. Choyin Rangdrol) http://www.youtube.com/watch?v=KQBlHsjSjYA&feature=relatedhttp://www.youtube.com/watch?v=KQBlHsjSjYA&feature=related (African American Lesbian Buddhist) Fields examines Euro-American Buddhism which he says is "largely white and middle-class." Fields uses the term "white Buddhist" as a category to help examine what is happening in Buddhism in the United States. White Buddhists can always pass; ethnic Buddhists are always identifiable by color or race. Although most U.S. white Buddhists studied with Asian Buddhist missionaries, it is white Buddhists who are defining the meaning of Buddhism in the United States "in their own image.“ White Buddhism emerged amidst the antiauthoritarianism of the 1970s.

2. Trends in White Buddhism in the United States Seem Countrary to Asian norms: largely a lay (instead of monastic) movement. based on strenuous practice of Zen meditation. uses Western psychology as a complement to Buddhism. shaped by feminist perspectives. tends toward social action. has democratic, antihierarchal tendencies.

3. White Buddhism and Ethnic Buddhism in the United States The interaction of white and ethnic Buddhists has been scarce. Though various social and cultural elements cause this, Fields examines racism as one powerful cause. Insights that arise from consideration of the division: focus on the self is a barrier to overcoming racism. ethnic Buddhism is inseparable from community. white Buddhism has been naive and idealistic making it less open to the Buddhist focus on suffering and impermanence as an ordinary part of life. Fields concludes by asserting that faith and gratitude central to Buddhist origins may be the medium for realizing a single, diverse Buddhism across the United States.

4. Janice D. Willis, "Diversity and Race: New Koans for American Buddhism" The essay introduces African American students, teachers, and practitioners of Buddhism from diverse backgrounds. A koan is a riddle or tale used in Buddhism to help bring practitioners to new insights. In the United States it has been women who pushed and challenged Buddhism as an institution. To take refuge in the three Buddhist Treasures is akin to surrendering the self or giving the self over to Buddhism.

5. What Do These Black Buddhists Say? Willis wanted to know how these five persons identify themselves in regard to Buddhism. When asked if they identify themselves as Buddhist they said: “I am Baptist-Buddhist.” “I haven't taken refuge.” “I'm Buddhist, mixing and matching doesn't work.” “I’m a critical, engaged Buddhist.” “I'm Buddhist from head to toe.”

6. What Do These Black Buddhists Say? Willis asked about racism among Buddhists in Asia or the United States. Most did not comment on the question in regard to Asia. All commented on Buddhism and racism in the United States saying or asking: “Where is the fellowship of the Sangha?” “People of color in the US have to make an effort to find Buddhism.” “White centers are open but not welcoming.” “The centers are open, but you will be on stage as a person of color.” “Why isn't there more discussion of the few people of color who participate in U.S. Buddhism?”

7. Willis concludes with the following comments: Very few women of color assuming leadership in US Buddhist centers. What if Buddhists in the US made gender and race and diversity their koans?

8. Karma Lekshe Tsomo, "Family, Monastery, and Gender Justice" In spite of early admission of women monastics and assertions of "spiritual equality in the Buddhist texts, women... continue to face many obstacles in their efforts to gain access to Buddhist education and full ordination" (2). Global networks of the women's movement have emerged in Buddhism to help bring “Buddhist social reality more closely in tune with Buddhist ideology" (1). The value placed on respecting parents, elders, teachers, religious leaders in Buddhism and Asian societies allow women to acquire social esteem through humility; however, it also teaches women to be subservient and docile. "Gendered attitudes," somehow learned in families, include the need to protect girls from vulnerability to pregnancy and marriage. The consequence is discouragement of women’s involvement in the public sphere, limits on educational opportunities for girls, and expression of less respect for mothers and female monastics.

9. Gender and Buddhism in Asia Tsomo distinguishes “gender imbalance” and “gender inequality” – which she says arises from unconscious factors – from “gender injustice” and “gender oppression” – which she says comes from conscious, intentional actions to limit possibilities and options of women. She argues that gender imbalance and gender inequality can be changed through "consciousness raising." Gender inequality and gender imbalances often are the foundation for gender injustice and gender oppression. Tsomo defines “gender justice” as "social justice for all human beings regardless of gender" (17). Most national and international Buddhist organizations do not fairly reflect women's participation in Buddhism as members or as persons in authority. Women's objections to this status often is hampered by their preoccupation with getting their basic needs fulfilled.

10. Monastic Life for Buddhist Nuns: In Buddhist traditions that ordain nuns, often there is a preference to be ordained by a monk. When monks are given power to ordain, they may disempower nuns. Benefits: provides an alternative to marriage and family. provides women expressions of respect reserved for monastics. offers material support at subsistence levels by laity. provides protection against exploitation. provides a context to enhance intellectual and emotional development. Challenges: Women experience less respect than monks. Women receive lesser expressions of deference than monks. Patterns of less deference are self-perpetuating in monasteries and thereby in society.

11. Responses to Gender Imbalance in Buddhism: Some deny and dismiss the claim. Some recognize and seek to redress it. Tsomo says "most people are blind to gender equalities." Some dismiss gender imbalance as insignificant. Some say there is no imbalance or discrimination because women can achieve enlightenment and more if they work hard. Some trivialize gender imbalance by calling it too worldly. Some belittle the problem to silence dissent. Some persons discourage and even denigrate Buddhist nuns for seeking higher education.

12. Buddhism and Women’s Education Opportunities for women are “nearly equal” in Taiwan and Korea. Obstacles to Buddhist Women's education: -shortage of qualified teachers -hesitancy of men because of fear of being suspected of ulterior motives. Tsomo concludes by saying the Buddhist women's movement will not only enhance the status of women, but it will also contribute to global peace.