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Volume 6 Article 4

2001 "Wholing": Is USA Socially Engaged? Dan Fisher Denison University

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Recommended Citation Fisher, Dan (2001) ""Wholing": Is Soka Gakkai USA Socially Engaged?," Articulāte: Vol. 6 , Article 4. Available at: http://digitalcommons.denison.edu/articulate/vol6/iss1/4

This Article is brought to you for free and open access by Denison Digital Commons. It has been accepted for inclusion in Articulāte by an authorized editor of Denison Digital Commons. 16 17 meant by awareness is what is discussed in much Bud- ings, and the conditions of others. True happiness is "Wholing": dhist literature as "mindfulness": "the essence of a [both] social and material, and involves the happiness Is Soka Gakkai USA Socially Engaged? buddha, an 'Awakened One/ whose deep wisdom of others" (201-2). So, if we are trying to determine Dan Fisher '01 comes from seeing the true constituents and interde- whether or not Soka Gakkai dogma espouses ideas of pendence of oneself and the world" (6). The second social action and engagement, the answer would be component of socially engaged that Queen resoundingly in the affirmative. Clearly, the organiza- Soka Gakkai International was begun in 1930 as describes is identification, which he understands as a tion promotes ideas that, while being directed at indi- Introduction a "lay Buddhist educational movement" dedicated to sense of powerful, personal connections with all other vidual followers' senses of self, in the end have a much A large part of the discussion about socially en- the ideas of , even the chanting, which is still beings and their situations. This connection only comes loftier goal: that of some sense of social amity. gaged Buddhism has always involved the question of an integral part of the organization today (Chappell with serious contemplation of "oneness" with others, Next, we should aim to present a broad picture how valid it is as an idea in the first place. Scholars 184). The founder was a Japanese school administra- not simply conceptualizing this notion. "First becom- of the ways in which Soka Gakkai, but particularly Soka have hotly debated both the place of social engagement tor named Tsunesaburo Makiguchi, and the work and ing aware of the sufferings of others by seeing, hear- Gakkai USA, becomes actively engaged with both the as a broad idea in Buddhism, as well as the place of teachings of he and his two primary successors, Josei ing, and acknowledging their experience, one then has international world and the communities around the certain concepts of social engagement. The field of Toda and current organizational leader Daisaku Ikeda, '/ or'sym-pathy/ a co-feeling or fellow-feel- group's various national branches. In other words, Buddhist studies has found itself wondering such gave the most shape to what the group has become ing that, unlike pity, dissolves the boundary between what types of activities are being put together by the things as whether or not there is room for gay dharma today. "[Soka Gakkai's] goal, as understood by [them], onself and the other," he writes (6). Lastly, Queen iden- group to allow them either to contribute to the social or ideas of in Buddhism, or whether these is to help individuals achieve enlightenment and hap- tifies action that somehow applies the knowledge that world as an organization or to enable and empower are secular humanist interests around which Buddhism piness in the present world, and by so doing to create a comes with awareness and identification as a key com- their members to do so? While we will focus on Soka is being callously accommodated. Regardless of the harmonious society" (Hammond and Machacek 13-4). ponent to socially (6-7).2 Socially Gakkai USA, its work is going to need to be put into an debate, socially engaged Buddhism has been accepted The organization continues to expand each year, but engaged Buddhists are those Buddhists who are ac- appropriate context. It is necessary to spend some time by Buddhologists as a concept to be explored with some first reached the in the middle 1950s, due tively involved with the world and invested in trying discussing the work, especially the early work, of Soka academic rigor. Scholars ask questions of certain Bud- in no small part to the Japanese wives of veterans of to change situations and circumstances for the better, Gakkai in its national base of . An exploration of dhist practitioners and organizations, such as "Can we the second World War, as well as immigrant families as "better" is understood in Buddhism. these Japanese efforts, however tangential it may seem, consider this person or group socially engaged?" Soka (24). Today, Soka Gakkai USA is by far the largest and The Question will provide an opportunity for us to understand Soka Gakkai USA, the American branch of Soka Gakkai In- most racially and culturally diverse Buddhist organi- And so now, with the appropriate history and Gakkai USA's efforts in the proper perspective. It ternational, the Nichiren Buddhist group that has its zation in the country. definitions, we return to the thesis of the paper and the would seem a fair assumption to say that the work of home base in Japan and is one of the largest Buddhist Engaged Buddhism question that it begs: Is Soka Gakkai USA "socially Soka Gakkai in its birthplace certainly set trends for organizations in the world, has strangely managed to It is probably correct to state that socially engaged engaged" as we understand socially engaged Bud- independent actions and efforts orchestrated by the avoid this type of scrutiny. Is Soka Gakkai USA what Buddhism as a practice has existed since the time of dhism? In answer to the question of whether or not organization's various national groups. The following scholars would consider to be a socially engaged Bud- the Buddha himself, but as a term, "engaged Bud- Soka Gakka International, and its branch in the United section will seek to help demonstrate the truth in this dhist presence? To answer this question, we must first dhism" was first used in the late 1960s by the Vener- States of America, would be considered socially en- speculation, which is, in essence, a significant piece of establish both a history of Soka Gakkai USA and a able Thich Nhat Hanh (Queen 6). It was the title of a gaged, we should make an attempt to classify the vari- the ultimate thesis of this research paper. working definition of socially engaged Buddhism. volume he wrote shortly after founding the - ous ways to consider social engagement. Firstly, we Soka Gakkai Social Engagement in Japan A Brief History of Soka Gakkai USA ese Buddhist university of Van Hanh (Hunt-Perry and should try to answer the question of whether or not The primary contribution of Soka Gakkai on the Soka Gakkai USA is a wing of Soka Gakkai Inter- Fine 38). Thich Nhat Hanh only exceptionally articu- the philosophy and practices of Soka Gakkai USA pro- international level, but also on a smaller national level national, the world's largest Buddhist organization, lated ideas that had been on the tips of the tongues of mote social engagement, however specifically or in a way, would be the creation of the Soka Gakkai- which is affiliated with the Nichiren lineage of Bud- many Buddhists and had been seen in practice for cen- broadly. As we have seen above, the understanding of affiliated political party known in Japan as . dhism in Japan. The Nichiren lineage began in Japan turies (particularly in his home country). Socially en- Buddhism expressed by Soka Gakkai has been one typi- Certainly no organizational contribution to social en- during the Kamakura period, which saw many changes gaged Buddhism, as described by Thich Nhat Hanh fied by an emphasis on ideas of the individual and their gagement could be as noticeable and potentially affect- in the Buddhist tradition in Japan. In fact as Daisetz and others who have followed in his example, envi- enlightenment, or betterment of their station in life ing as an entirely new political party. Komeito's birth Suzuki put it, "Were the history of the spiritual life of sions a Buddhism that extends out from the medita- through Buddhist practice. Although concentration is came in Japan in 1964, not long after Ikeda first occu- the Japanese to be written, I think its center would have tion cushion into the world of social needs and ills placed on individual work, this necessarily involves pied the role of organizational leader for Soka Gakkai to be placed in the Kamakura period" (75). Nichiren around the practitioner. But rather than viewing this relationships with others and the world: individuals (Metraux 17). A radical reform party with interests in (1222-1282) was a student of the Tendai school of Bud- participation in the world as contrary to or separate certainly cannot improve themselves without improv- addressing issues of social justice, Komeito (which was dhism, who broke away from monastic training after from Buddhist practice, socially engaged Buddhist ing, at least by default, the ways in which they approach also known as the "Clean Government Party"), not growing dissatisfied with what it offered.1 Nichiren theory sees this effort as ideal, right practice. There- the social world.3 Chappell writes, in answering the unlike America's Green Party, came about as the result ultimately decided that complete faith in The Lotus fore, socially engaged Buddhism is about Buddhists question of Soka Gakkai social engagement himself, of a growing concern amongst a group of individuals Sutra and devotional worship in the form of chanting investing themselves in the world in order to help it as that "this [way of approaching Buddhism] means that affiliated with a particular movement, in this case a to it was the only way to liberation from suffering. The they can. In other words, realizing and practicing Bud- members must change not only their inner spirit, but religious movement. But this ideological base proved chant that he spread as sacred was "Namu myo-horen- dhist compassion. The scholar of engaged Buddhism, also their personal relations, their physical surround- to be a factor in the party's ultimate undoing as well: ge-kyo," or "Salutation to The ." "Anyone Christopher S. Queen, outlines three main components who pronounced it would attain Buddhahood, acquire to socially engaged Buddhism that he sees as common moral virtue, and become on this earth an embodiment to all the different types of activities and attitudes that 2 Queen himself has edited two books on socially engaged Buddism, Engaged Buddhism: Liberation Movements in Asia of paradise" argued Nichiren (Robinson and Johnson he would descibe as "socially engaged Buddhism": (Albany: SUNY P, 1996) with Sallie B. King, and Engaged (Boston: Wisdom, 2000). The fact that 205). Queen has concentrated two subsantial books and numerous journal articles on socially engaged Buddhism will give you awareness, identification, and action (6-7). What is some idea of how wide-ranged socially engaged Buddhist practice is. 3 This would seem to be an appropriate way to view the Buddhisf s relationship with social engagement, as well, 1 For more information on the Tendai schools and the various Japanese traditions that existed and were created in the time of Nichiren, I suggest reading further in Robinson and Johnson (Belmont: Wadsworth, 1982). as it is often misunderstood as being all about complete withdrawal from everything and denying all parts of life.

Articulate 2001 Articulate 2001 19 18 Soka Gakkai USA does not create its own socially en- pulse to reform social conditions in light of religious despite their work to promote ideas of religious free- social justice, and environmentalist ethics. In fact, the most recent series of seminars, begun in January of this gaged programming and then employ Soka Gakkai convictions, is the driving force behind Soka Gakkai dom and diversity, because of its roots in Soka Gakkai, Buddhists to put it all into place. Social engagement activities" (14). it became easy to stigmatize Komeito and it "drew sus- year, was concerned with the need for a universal en- vironmental ethic ("Need for Universal Environmen- within Soka Gakkai USA is not clearly apparent, but In conclusion, we again return to the original picion as a 'religious' party" (Hammond and Machacek suggested in services in makes available and advocates. question: Is the work of Soka Gakkai USA what we 18). Soka Gakkai and Komeito formally broke ties a tal Ethic Stressed at Buddhist-Sponsored Seminars Across Asia" 1). For Soka Gakkai International, estab- Chappell writes, "Although the Santa Monica national would consider socially engaged Buddhism? The an- short six years after Komeito's founding (Metraux 17). office does not directly initiate efforts to change exter- swer to this question would seem to be a very obvious In 1995, the party, in an effort to put more distance be- lishing educational centers—whether they be formal schools, educational reform organizations, or a mu- nal social structures, it encourages social engagement yes, despite the group not exactly having a reputation tween itself and its legacy, changed its name to the New under local leadership, especially in the areas of', for being as such. Soka Gakkai USA (or Soka Gakkai Frontier Party. Since its inception and to this day, the seum or artistic series—has been integral to their work , and culture'" (203-4). Regional groups International, for that matter) is certainly not mentioned party holds a steady ten percent of the seats in the Japa- of contributing to the greater good. across the country put together community outreach in the same breath by scholars of socially engaged Bud- nese Diet and is the country's third largest political One might make the observation that Soka Gakkai programs, service projects and trips, cultural festivals, dhism as Thich Nhat Hanh, the Peacemaker Or- party (Metraux 2). The failure of Soka Gakkai to main- International's social engagement is primarily focused exhibits, and demonstrations, allowing for all differ- der, His Holiness the Fourteenth Dalai Lama of Tibet, tain its association with Komeito in no way to me seems on affecting change through public channels such as ent sorts of representation and participation in various , Maha Ghosananda, or the Buddhist to suggest a flagged attempt by the organization to af- politics, education, and arts and entertainment. But capacities. Similar to Soka Gakkai International, how- Peace Fellowship. And yet, it seems to be doing as fect social change within the tools of Japan's democratic the organization has made sure to be active in both ser- ever, Soka Gakkai USA is currently working to create much, if not more in some cases, than some of these system. Rather, it says to me that, not unlike the way vice work and international relief efforts. Individual an American counterpart to Soka University, which will individuals and organizations. The reason for its rela- undesirable political connections are sometimes cut by branches throughout Japan (and also the world) are open in 2001 (Chappell 204). And not unlike projects tive invisibility on the socially engaged Buddhism ra- parties in other countries, an unfortunate or potentially active in various community service and outreach undertaken by the Japanese constituents, Soka Gakkai dar possibly has something to do with the group's repu- problematic tie can have a devastating effect on any projects. International work is also a very important USA involves itself internationally, by working on re- tation among the American Buddhist community as an group or individual. In the end, Soka Gakkai's efforts part of the organization's efforts. The group is active lief efforts and contributing the ongoing Soka-UN dia- evangelical, dharma-skewing society of individuals in the political realm with Komeito suggest an ambi- in dialoging between the , regularly logue. looking to better their own financial situation, with all tious and idealistic effort in social engagement on their submitting proposals for peace and suggestions for Another noteworthy accomplishment by Soka other concerns falling peripheral to that. part. The ultimate dissolution of the tie would seem to actions that would provide for the security of those Gakkai in the United States is the establishment of the Although, as Chappell points out, Soka Gakkai be very difficult to trace to ineptitude on the part of without it. The Soka Gakkai Youth Peace Congress has Boston Research Center for the 21st Century. The Cen- has "attracted a greater diversity of races and classes Soka Gakkai in any way. On the contrary, it would also been active in efforts to help refugees displaced from such areas as, most recently, Kosovo ("Support ter, founded in 1993 by Ikeda, is dedicated to fostering of people in its first three decades than any other Bud- seem that the group did all it could do to illustrate how conversations and seminars dedicated to solving issues non-partisan, even-handed, and unbiased it struggled the World's Refugees Return to Independence" 1). It dhist organization," it is attributed almost exclusively of peace and social justice for the new millennia. Ac- as a Buddhism of lower classes and minorities in the to make the party appear. However, it would not be would seem that Soka Gakkai International, despite its cording to their literature, the BRC has three objectives: an ending or a failure difficult for the group to walk reputation as an organization promoting individual United States. A review of costs for teachings, retreats, 1) To further the development of open, continu- away from unscathed. In fact, the opposite became true. empowerment, is not only socially engaged, but also dharma items, and literature in this country will quickly ous dialogue among people of all points of view as a Years later, a calm Ikeda would, in commenting about some sort of model of engaged Buddhism: for every tell any observer that being a Buddhist in America is type of problem or social ill, Soka Gakkai seems to of- means of creating peaceful relations and preventing an expensive proposition, which is why American Bud- politics, say, "Someone once said that humanity has violent confrontation; never been successful in political matters. But if man fer a response. As of yet, no issues has appeared to be dhism, at the moment, seems to be a phenomenon 2) to participate in the global movement among persists in making failures, human misery may never too daunting for it, and no idea too ambitious. among the predominantly white upper-middle class. concerned citizens, scientists, and other intellectual fade from the earth" (Toynbee and Ikeda 145). Social Engagement in Soka Gakkai USA In particular, the various Zen and Tibetan traditions So now that we have some understanding of the leaders to evolve a broad consensus in favor of life- have been most popular among the white upper- Other efforts by Soka Gakkai, both the early la- affirming human values; and bors and widespread international work stemming impetuses behind the very early socially engaged ac- middle class, which explains why the various elements 3) to develop a philosophical and practical basis from Japan, are broad-based and varied. Hammond tions of Soka Gakkai, as well as the group's current of Buddhism that have captured the public's attention projects conducted as an international entity, we can for creating harmony among different peoples, cultures, in this country have come from these traditions. and Machacek iterate this point in their book, writing: and religions (3). Soka Gakkai has diversified its involvement in Japa- begin an investigation into Soka Gakkai USA's own Chappell points out "the recent book A Complete Guide nese society, founding a university [Soka Univer- socially engaged actions with some insight into the "The threefold purpose of the Boston Research to Buddhist America lists over one thousand centers sity in Japan], art museum, a concert association [the organization's historical strategies and ideas regarding Center is explicitly aimed at social transformation," and includes all white American groups, but omits Soka Min-On Concert Association], a publishing empire, engagement. The United States, however, provides writes Chappell (214). Gakkai and Jodo Shinshu, the two largest Buddhist and elementary and secondary schools based on the some interesting new challenges and possibilities as the Conclusion organizations in America" (184). By its harshest crit- educational theory of Makiguchi [the Soka School world's proverbial "melting pot." For instance, Looking at all of this work in light of Queen's ics, Soka Gakkai USA is also looked at as a Buddhism System]". (18)4 Chappell speculates on the possibility of its racial di- outline for the three components of socially engaged that preys on lower classes and minorities, even with Their work in Japan has been creative in seeking versity (which the organization does much to cultivate Buddhism, we should again ask if Soka Gakkai USA coercion. Chappell writes of reports of shady recruit- both to engage itself in society and to engage the soci- and foster) as a socially engaged contribution: "In the can be considered engaged. In terms of perpetuating ing and misunderstanding of the dharma, "Outsiders ety in it. In addition to its contributions to the fields of 60s, 70s, and 80s, SGI's recruitment of a diverse mem- awareness, identification, and action in its followers, often say that Soka Gakkai tricks people to join by brib- politics and education, Soka Gakkai International has bership was not aimed at directly challenging the so- Soka Gakkai USA seems to have done a fine job. The ing them with the promise that you can get whatever also established summits and seminars dedicated to cial structure, but of fulfilling its own promise" (201). organization did start out as an educational reform you want if you just chant for it, especially material discussing issues of global peace processes, Buddhism, Unlike its international, parental organization, group, so teaching should be a strong suit for them and objects such as money and cars" (196-7). In 1996, Soka in communicating ideas about Buddhism and concepts Gakkai launched a website — www.clearingup.com — 4 Soka University in Japan was founded in 1971 in Hachioji and offers undergraduate and graduate degrees in a fairly wide of service, the organizers have been careful to keep their dedicated to settling rumors about the organization. range of academic programs; the Min-On Concert Association is a performing arts group which promotes cultural exchange social engagement decidedly "Buddhist." As The questions that they have addressed at the site range through the organization of artistic series; the is an organization that works to create and promote and Hammond and Machacek wrote about Soka Gakkai, from being as broad as inquiring into whether or not enlightened elementary and secondary school curriculum based on the ideas that Soka Gakkai International is founded on "The ascetic nature of , or the im- ("Links" 1). the organization harasses or has harassed people in

Articulate 2001 Articulate 2001 20 21 shrewdly observed in regards to the issue of similari- Works Cited order to recruit them, to being as specific as "Was ties between Nichiren's social philosophy and engaged [Ikeda] hospitalized [in September of 1996] to avoid a Boston Research Center for the 21st Century. "Political and Religious Aspects of Global Cultural Conflict." sexual harassment charge?" ("Incidents Archive" 1). Buddhist dogma: We learn of the Nichiren Buddhist doctrine of esho Cambridge: Boston Research Center for the 21st Century, 1995. In many ways, the case could be made just as eas- funi, "the oneness of self and the world," and heal- ily that Soka Gakkai International and USA have ing (or wholing) of mind, body, self, and society that Chappell, David W. "Racial Diversity in Soka Gakkai." Engaged Buddhism in the West. Ed. Christopher S. brought much of this criticism upon themselves. It may engaged Buddhists have discovered in Mindfulness- Queen. Boston: Wisdom, 2000. or may not be the case that Soka Gakkai has been un- Based Stress Reduction programs and the Gay Bud- fairly marginalized by the upper echelon of Buddhist dhist Fellowhip in SanFrancisco. (6) Hammond, Phillip E. and David W. Machacek. Soka Gakkai in America. Oxford: Oxford UP, 1999. America. But these types of issues, which play into Queen here likens the attitude of Nichiren Bud- determining the reasons behind why the efforts of Soka dhists with that of some of the most creative and radi- Hunt-Perry, Patricia and Lyn Fine. "All Buddhism Is Engaged: Thich Nhat Hanh and the Order of Gakkai go unchecked, and are striking, really necessi- cal engaged, "new" Buddhist practitioners and pro- Interbeing." Engaged Buddhism in the West. Ed. Christopher S. Queen. Boston: Wisdom, 2000. tate a paper of their own. In the end, in this paper I grammers. That attitude has carried over into the just want to answer a simple question; the rest is a task Nichiren sect's contemporary, politically and socially "Incidents Archive" http:/ / www.clearingup.com/incidents/index.html (2000) for either expansion or an entirely separate work. progressive establishment, Soka Gakkai International. And so our simple question has been answered Its national affiliate, Soka Gakkai USA, in seeking to "Links" http://www.sgi.org/index.html (2000) in the affirmative. Soka Gakkai USA functions as a perpetuate the ideals of the larger entity, has not only socially engaged Buddhist force in this country, for contributed significantly to the remarkable history of Metraux, Daniel Alfred. The History and Theology of Soka Gakkai. Lewiston/Oueenstnn! Edwin Mellen better or for worse. Although there are concerns raised Buddhism's transmission to America by attracting the 1988. above about the validity of the organization's commit- widest range of followers, but also by establishing it- ment to Buddhism—even Nichiren's teachings of it— self as an organization with strikingly ambitious prac- "Need for Universal Environmental Ethic Stressed at Buddhist-Sponsored Seminars Across Asia." http:/ / Soka Gakkai USA at least on the surface of its specifi- tices of social engagement. Despite its present lack of www.sgi.org/index.html (2000) cally socially engaged work and programs harbors a lip service, anyone involved in engaged Buddhist stud- commitment to the types of ideas that socially engaged ies would do well to take note of the extraordinary work Queen, Christopher S. "Introduction: A New Buddhism." Engaged Buddhism in the West. Ed. Christopher itself is founded on. As Queen of Soka Gakkai USA. S. Queen. Boston: Wisdom, 2000.

Robinson, Richard H. and Willard L. Johnson. The Buddhist Religion: A Historical Introduction. 3rd Ed. Belmont: Wadsworth, 1982.

"Support the World's Refugees Return to Independence" http:/ / www.sgi.org/index.html (2000)

Suzuki, Daisetz. Tapanese Spirituality. Trans. Norman Waddell. New York: Greenwood, 1972.

Toynbee, Arnold and Daisaku Ikeda. Choose Life: A Dialogue. Ed. Richard L. Gage Oxford- Oxford UP 1989.

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