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CHOYIN RANGDROL FULL

These articles are deliberately not in bibliographic format, if only for the sake of making this post feel less like a return to the joys of grad school. Some of these pieces are upfront discussions of racism, while others provide a broader perspective on little-discussed issues regarding Asian American Buddhists. Stories We Have Yet to Hear: The Path to Healing Racism in American Sanghas by Mushim Ikeda-Nash (posted on Angry Asian Buddhist July 6, 2009).Rethinking Western Feminist Critiques on Buddhism 重思西方女性主義對佛教的評論 by Cheng Wei-yi 鄭維儀 (posted on Dharma FolkNovember 24, 2008).Joseph Cheah (posted on Angry Asian Buddhist February 1, 2012) Race and Religion in American Buddhism: White Supremacy and Immigrant Adaptation by Fr.Alan Senauke (posted on Dharma FolkMaand Angry Asian Buddhist on August 26, 2011) Making the Invisible Visible submitted by Sheridan Adams, Mushim Ikeda-Nash, Jeff Kitzes, Margarita Loinaz, Choyin Rangdrol, Jessica Tan, Larry Yang (posted on Dharma Folk December 11, 2008).Getting Saved in America: Taiwanese Immigration and Religious Experience by Carolyn Chen (posted on Angry Asian Buddhist June 25, 2009).Feminist Buddhism as Praxis: women in traditional Buddhism by Kawahashi Noriko (posted on Angry Asian Buddhist August 8, 2010).

Displacements by Juliana Chang, Walter Lew, Tan Lin, Eileen Tabios, and John Yau (posted on Angry Asian Buddhist January 11, 2011).

Dharma Poetics: Andrew Schelling’s Wisdom Anthology of North American Buddhist Poetry by Jonathan Stalling (posted on Angry Asian Buddhist January 11, 2011).

Complex Loyalties: Issei Buddhist Ministers during the Wartime Incarceration by Duncan Ryûken Williams (posted on Rev.

American Buddhism: What Does it Mean for People of Color? by Lama Choyin Rangdrol (posted on Dharma Folk June 3, 2009).

Virginia Woolf, from “Craftsmanship” (BBC broadcast on April 20th, 1937), in “The Death of the Moth” and Other Essaysĭuring one of my fits of heat-induced insomnia, I compiled the short list of all the papers that I’ve cited in my Angry Asian Buddhist posts, both here and on Dharma Folk. How can we combine the old words in new orders so that they survive, so that they create beauty, so that they tell the truth? That is the question.” Our business is to see what we can do with the English language as it is. In order to use new words properly you would have to invent a new language and that, though no doubt we shall come to it, is not at the moment our business.

Words belong to each other, although, of course, only a great writer knows that the word “incarnadine” belongs to “multitudinous seas.” To combine new words with old words is fatal to the constitution of the sentence. It is not a word indeed until it is part of a sentence. You cannot use a brand new word in an old language because of the very obvious yet mysterious fact that a word is not a single and separate entity, but part of other words. Nowadays it is easy enough to invent new words-they spring to the lips whenever we see a new sight or feel a new sensation-but we cannot use them because the language is old. The splendid word “incarnadine,” for example -who can use it without remembering also “multitudinous seas”? In the old days, of course, when English was a new language, writers could invent new words and use them. And that is one of the chief difficulties in writing them today-that they are so stored with meanings, with memories, that they have contracted so many famous marriages. They have been out and about, on people’s lips, in their houses, in the streets, in the fields, for so many centuries.

CHOYIN RANGDROL FULL

“Words, English words, are full of echoes, of memories, of associations-naturally.