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Taming the Ox: Buddhist Stories and Reflections on Politics, Race, Culture, and Spiritual Practice
Buddhism-influenced essays, stories, and reviews by National Book Award winner Charles R. Johnson.
This wide and varied collection of essays, reviews, and short stories by the renowned author Charles Johnson offers incisive views on poltics, race, and Buddhism. Johnson notes that in his life the two activities that have anchored him and reinforce each other are creative production and spiritual practice. This book is a crystallization of what he has learned during his passage through American literature, the visual arts, and the Buddhadharma.
Essays
• "And if Peace Is Their Goal . . ." on the principles of enlightened politics
• "The King We Need" on the deep and sophisticated moral philosophy of Dr. Martin Luther King Jr., and why King's teachings and example are important to all Americans
• "Why Buddhists Should Vote"--Johnson posits that voting can be seen as a way to reduce suffering
• "The Meaning of Barack Obama"--an appreciation of the man who became one of the most historic US presidents, even before his first 100 days were through
• "Why Buddhism for Black America Now?"--what Buddhism can offer the African-American community in the post-MLK era
This wide and varied collection of essays, reviews, and short stories by the renowned author Charles Johnson offers incisive views on poltics, race, and Buddhism. Johnson notes that in his life the two activities that have anchored him and reinforce each other are creative production and spiritual practice. This book is a crystallization of what he has learned during his passage through American literature, the visual arts, and the Buddhadharma.
Essays
• "And if Peace Is Their Goal . . ." on the principles of enlightened politics
• "The King We Need" on the deep and sophisticated moral philosophy of Dr. Martin Luther King Jr., and why King's teachings and example are important to all Americans
• "Why Buddhists Should Vote"--Johnson posits that voting can be seen as a way to reduce suffering
• "The Meaning of Barack Obama"--an appreciation of the man who became one of the most historic US presidents, even before his first 100 days were through
• "Why Buddhism for Black America Now?"--what Buddhism can offer the African-American community in the post-MLK era
208 pages, Paperback
First published November 4, 2014
12 people are currently reading
139 people want to read
About the author
Charles R. Johnson
85 books244 followersCharles R. Johnson is an American scholar and author of novels, short stories, and essays. Johnson, an African-American, has directly addressed the issues of black life in America in novels such as Middle Passage and Dreamer. Johnson first came to prominence in the 1960s as a political cartoonist, at which time he was also involved in radical politics. In 1970, he published a collection of cartoons, and this led to a television series about cartooning on PBS.
1990 National Book Award Winner.
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Displaying 1 - 7 of 7 reviews
October 16, 2015
I have learned silence from the talkative, toleration from the intolerant, and kindness from the unkind; yet, strange, I am ungrateful to those teachers.
Kahlil Gibran [p161]
In this interesting and provocative little book, Charles Johnson self-identifies as a black / African American, an artist and a long standing Buddhist. What makes this commentary on Buddhist teaching provocative is its application to politics, and particularly the politics of black Americans. You just know we are going to be walking on eggshells.
He takes issue with the notion that there can or should be a version of Buddhist teaching that is specific to black people or African Americans. “What I do have a problem with is the condescending notion that any subject, Buddhism included, must be presented in a supposedly ‘black’ style in order for black Americans to find it accessible, for there is no single, monolithic black style. It is refuted by black (and Hispanic) Soka Gakkai Buddhists who do not need copies of the Lotus Sutras written in “black English.” … For if the truth be told, the same “letting go” of the (black) self that is the fruit of practice is also required, at least in part, for the first steps on one’s journey.” He describes the “illusory” black self as “the snare of ethnic dualism.” [p109]
This may seem a tricky line to adopt but it is not based on a denial of racism or the harm it does. He describes and condemns American racism and how that harms the lives of every black person in America. He rejects the suggestion that black Americans seek their salvation by becoming more like white Americans, albeit always from a position of disadvantage. In fact, he suggests that white Americans have a huge challenge to overcome the harm to their own lives arising from racist thinking and behaviour. (“Peggy McIntosh sums it up very well when she observes: “I think whites are carefully taught not to recognise white privilege, as males are taught not to recognise male privilege. I have come to recognise white privilege as an invisible package of unearned assets which I can count on cashing in each day, but of which I was ‘meant’ to remain oblivious.” [p119] ) Nor is he saying we are all the same; he points to the genetic evidence that there is far more diversity within than between so called “races”. He just flatly rejects the dualistic thinking that classifies people as black or white.
Most importantly he is not advocating political pacifism or disengagement. He not only questions the popular misunderstanding that Buddhism is apolitical, but has caustic words to describe the very political, competitive and materialistic world of the Buddhist religion itself as an institution: “Toshiro decided he did not want to teach or try to work his way up through the politically treacherous Buddhist hierarchy and rigid, religious pecking order in Japan, which was brutally competitive and had corrupted the Sangha, or community of spiritual seekers, by the greed and hypocrisy of the world…” [p154]
He seems to me to have two major comments to make about political activism. Firstly, it must be built on an accurate and well supported description of the relevant issues, escaping from confusing labels and misrepresentations. Secondly, he wants us to approach activism in a way that does not self-harm the activist. “Because, as the first line of the Dhammapada says, “All that we are is the result of what we have thought.”" [p30]
He cites with approval Master Shen Yeng of the Dharma Drum Cultural Foundation in Taipei: "I follow four dictates: face it, accept it, deal with it, let it go." This is a formula that merits examination. I take the first dictate as emerging from the principles of mindfulness, which train us to see what is before us as it presents itself and not through the filter of our assumptions. To face things as they are requires considerable skill, since it is very hard not to reduce our world to simplistic (very often illusory) labels and categories. As Johnson emphasises repeatedly, mindfulness is far from a passive approach to life, including political life; it is instead challenging and difficult to sustain. I am reminded of my favourite line from Isaiah Berlin: “If we have the possibility of knowing the truth why would we choose to be deceived?” The point is that we often do prefer to avoid the truth. The second principle follows very logically from this. It does not imply that we fail to criticise or challenge the reality we encounter but it does suggest that, before we can ever hope to change things, we must first recognise the reality of what is there and what is required to achieve any change; in that way, our decisions are more likely to be realistic and therefore achievable. The third dictate says to me that if we face up to reality and accept its implications, then a serious moral commitment is required of us to act on our understanding, to make decisions and to see them through. That is not the philosophy of a passive observer, though it may be that we do learn to be more selective about the battles we take on. The duty to act on our knowledge of the world is a tough one to honour. Finally and most difficult, “let it go” implies, among other things, learning that we can deal with even difficult and troubling matters without sacrificing our dignity and capacity for peace. It is very difficult to be politically engaged without experiencing continuing anger and even rage but that is self destructive and, if anything, it undermines our capacity to be effective. All this is my reading of the four dictates listed above but also captures some of my response to Johnson’s book.
I expected to find this book sanctimonious but was surprised at how sharp it really is. Johnson may not succeed in turning any large proportion of African Americans to Buddhism, and I am not sure he expects to. However, I think his book will have considerable value to anyone at all caught up in political debate who needs to find a way to stay “grounded” and sane. His voice turns out to be quiet but deeply penetrating.
“Bhikku Bodhi once explained mindfulness this way: The task of Right Mindfulness is to clear up the cognitive field. Mindfulness brings to light experience in its pure immediacy. It reveals the object as it is before it has been plastered over with conceptual paint, overlaid with interpretations. To practice mindfulness is thus a matter not so much of doing but of undoing, not thinking, not judging, not associating, not planning, not imagining, not wishing. “ p 96
Kahlil Gibran [p161]
In this interesting and provocative little book, Charles Johnson self-identifies as a black / African American, an artist and a long standing Buddhist. What makes this commentary on Buddhist teaching provocative is its application to politics, and particularly the politics of black Americans. You just know we are going to be walking on eggshells.
He takes issue with the notion that there can or should be a version of Buddhist teaching that is specific to black people or African Americans. “What I do have a problem with is the condescending notion that any subject, Buddhism included, must be presented in a supposedly ‘black’ style in order for black Americans to find it accessible, for there is no single, monolithic black style. It is refuted by black (and Hispanic) Soka Gakkai Buddhists who do not need copies of the Lotus Sutras written in “black English.” … For if the truth be told, the same “letting go” of the (black) self that is the fruit of practice is also required, at least in part, for the first steps on one’s journey.” He describes the “illusory” black self as “the snare of ethnic dualism.” [p109]
This may seem a tricky line to adopt but it is not based on a denial of racism or the harm it does. He describes and condemns American racism and how that harms the lives of every black person in America. He rejects the suggestion that black Americans seek their salvation by becoming more like white Americans, albeit always from a position of disadvantage. In fact, he suggests that white Americans have a huge challenge to overcome the harm to their own lives arising from racist thinking and behaviour. (“Peggy McIntosh sums it up very well when she observes: “I think whites are carefully taught not to recognise white privilege, as males are taught not to recognise male privilege. I have come to recognise white privilege as an invisible package of unearned assets which I can count on cashing in each day, but of which I was ‘meant’ to remain oblivious.” [p119] ) Nor is he saying we are all the same; he points to the genetic evidence that there is far more diversity within than between so called “races”. He just flatly rejects the dualistic thinking that classifies people as black or white.
Most importantly he is not advocating political pacifism or disengagement. He not only questions the popular misunderstanding that Buddhism is apolitical, but has caustic words to describe the very political, competitive and materialistic world of the Buddhist religion itself as an institution: “Toshiro decided he did not want to teach or try to work his way up through the politically treacherous Buddhist hierarchy and rigid, religious pecking order in Japan, which was brutally competitive and had corrupted the Sangha, or community of spiritual seekers, by the greed and hypocrisy of the world…” [p154]
He seems to me to have two major comments to make about political activism. Firstly, it must be built on an accurate and well supported description of the relevant issues, escaping from confusing labels and misrepresentations. Secondly, he wants us to approach activism in a way that does not self-harm the activist. “Because, as the first line of the Dhammapada says, “All that we are is the result of what we have thought.”" [p30]
He cites with approval Master Shen Yeng of the Dharma Drum Cultural Foundation in Taipei: "I follow four dictates: face it, accept it, deal with it, let it go." This is a formula that merits examination. I take the first dictate as emerging from the principles of mindfulness, which train us to see what is before us as it presents itself and not through the filter of our assumptions. To face things as they are requires considerable skill, since it is very hard not to reduce our world to simplistic (very often illusory) labels and categories. As Johnson emphasises repeatedly, mindfulness is far from a passive approach to life, including political life; it is instead challenging and difficult to sustain. I am reminded of my favourite line from Isaiah Berlin: “If we have the possibility of knowing the truth why would we choose to be deceived?” The point is that we often do prefer to avoid the truth. The second principle follows very logically from this. It does not imply that we fail to criticise or challenge the reality we encounter but it does suggest that, before we can ever hope to change things, we must first recognise the reality of what is there and what is required to achieve any change; in that way, our decisions are more likely to be realistic and therefore achievable. The third dictate says to me that if we face up to reality and accept its implications, then a serious moral commitment is required of us to act on our understanding, to make decisions and to see them through. That is not the philosophy of a passive observer, though it may be that we do learn to be more selective about the battles we take on. The duty to act on our knowledge of the world is a tough one to honour. Finally and most difficult, “let it go” implies, among other things, learning that we can deal with even difficult and troubling matters without sacrificing our dignity and capacity for peace. It is very difficult to be politically engaged without experiencing continuing anger and even rage but that is self destructive and, if anything, it undermines our capacity to be effective. All this is my reading of the four dictates listed above but also captures some of my response to Johnson’s book.
I expected to find this book sanctimonious but was surprised at how sharp it really is. Johnson may not succeed in turning any large proportion of African Americans to Buddhism, and I am not sure he expects to. However, I think his book will have considerable value to anyone at all caught up in political debate who needs to find a way to stay “grounded” and sane. His voice turns out to be quiet but deeply penetrating.
“Bhikku Bodhi once explained mindfulness this way: The task of Right Mindfulness is to clear up the cognitive field. Mindfulness brings to light experience in its pure immediacy. It reveals the object as it is before it has been plastered over with conceptual paint, overlaid with interpretations. To practice mindfulness is thus a matter not so much of doing but of undoing, not thinking, not judging, not associating, not planning, not imagining, not wishing. “ p 96
May 20, 2019
Spiritual reading on Buddhism and how it differs from Christianity. Johnson proposes how meditation can help us, individually and as a society, through difficult times.
September 18, 2017
I enjoyed this collection of Johnson's writings on the application of Zen practice to politics, race, culture, and spirituality. This is not a how-to manual on these issues, but rather a collection of essays that have been published in periodicals over the last decade and a half. The six short stories that conclude the collection have Buddhist themes within. Overall, an enjoyable, thought-provoking collection.
August 1, 2024
I am swaying between a 3 and 4. I value Johnson’s writing a lot, as a fellow Buddhist and contemplative and writer. And especially some of his passages on race in this book. But it also has a bypass-y tone to the end of essays focusing on race - if we all just learn to meditate, that will change everything.
I’m a Dharma teacher and I believe we need more than that, not just that, not only that. 🤷🏼♀️
I’m a Dharma teacher and I believe we need more than that, not just that, not only that. 🤷🏼♀️
August 18, 2017
What I found most interesting was his description of why Buddhism is a positive force for African Americans. I also appreciated his book reviews, which helped me both add to and cull my own list.
February 22, 2019
Very thoughtful writing. I truly enjoyed reading this book- it has a much needed perspective and eloquence that delighted me regularly.
November 22, 2024
I haven't encountered enough writers who spend so much time at the intersection of Buddhism and race, so it was a delight to spend some time in Charles Johnson's headspace. He's been a Buddhist practitioner for several decades now, beginning as a teenager growing up in Evanston, Illinois. (Speaking of, he recalls a compelling story in this collection from his first time meditating.)
I appreciate the wide-ranging territory of these topics he covers.
And as a fellow Seattleite who lived in the Wedgwood neighborhood when I first lived in the Emerald City, I had a unique pleasure reading his short story, "Welcome to Wedgewood." Who doesn't love hearing about the QFC and alehouses they used to live next to?
Anyways, Taming the Ox is a nice smattering of his writings that have previously been published elsewhere, primarily in Buddhist outlets. It's worth picking up.
I appreciate the wide-ranging territory of these topics he covers.
And as a fellow Seattleite who lived in the Wedgwood neighborhood when I first lived in the Emerald City, I had a unique pleasure reading his short story, "Welcome to Wedgewood." Who doesn't love hearing about the QFC and alehouses they used to live next to?
Anyways, Taming the Ox is a nice smattering of his writings that have previously been published elsewhere, primarily in Buddhist outlets. It's worth picking up.
Displaying 1 - 7 of 7 reviews