In Charles B Jones’s overview of the Pure Land Buddhist tradition, he talks about a sect called the Yuzu Nembutsu sect (which I explored here), but in particular, he delves into the Buddhist concept of interdepedence, which the sect relies upon:¹

Suppose you lay a row of ten coins on a table, and then move the tenth coin in front of the first, shifting the rest over one position. You probably assume that changing the order does not affet what they are in any way. However, from the Huayan point of view, they are not independent of one another; the first is coin one of ten, the second is two of ten, the third is three of ten, and so on. Their relationship with the other coins in the row is part of their identity and figure into the way we conceptualize them. When you take the last coin and move it to the first position, it changes from ten of ten to one of ten. At the same time, since the relation of the other coins to the one you moved has changed, they are no longer the same coins as before either, even though you did not move them.

Charles B Jones, “Pure Land: History, Tradition, and Practice“, page 120

It’s not enough to simply exist, things exist in relation to one another, and what affects one thing affects others. Taken in total, this is the Buddhist-Sanskrit concept of shunyata.

So, what does this have to do with Juneteenth?

The enslavement of Africans, generation after generation didn’t just traumatize and dehumanize black Americans, it dragged all of society down with it. Everyone was adversely impacted by it in one way or another, even those who profited from it. American society was poorer for it, directly contradicting its own high ideals of human rights, and forcing some to use mental gymnastics to justify such a barbaric enterprise, even resorting to organized violence to deflect their own festering guilt and paranoia. This spilled over into such conflicts as the infamous Bleeding Kansas, and then again later in the Civil War, to say nothing of the tragic deaths of countless Black Americans.

Thus, while Juneteenth wasn’t a holiday that I grew up with as a white kid of the 80’s and 90’s, I am glad to see we celebrate it now. Or rather, I am glad we have more awareness now and the holiday has the widespread acceptance it deserves. The emancipation of Black Americans wasn’t the end of discrimination, especially since the Jim Crow laws persisted even as late as the 1960’s, but as soon as slavery ended, America as a whole was that much better for it.

When we see the entire struggle for freedom and equal rights through the lens of Buddhism, it’s not just a problem for Black Americans, it poisons the well for us all. Where one suffers, we all suffer in some way. Where one person is treated with goodwill and dignity, we all benefit. When one black man in this country is unfairly persecuted by the law, or killed by police violence, it wounds us all. Where Americans of different backgrounds come together in a spirit of community, family and so on, we all benefit.

The struggle of Black America, as is struggle of Native Americans, LBGTQ people and so on is everyone’s struggle too. The little things we do on a daily basis to listen to these struggles,² or to be an ally for others, or even just be kind on a person-by-person basis do affect others, including those we never see. This is a fundamental Buddhist truth, whether we see it or not.

Let us each leave this world a little better than the one we entered.

Namu Amida Butsu

¹ The example above was originally composed by Fa-zang (法藏; 643–712), a proponent of the Chinese Huayan school centered around shunyata.

2 Sometimes this can be as simple as letting other people speak about their experiences, and not sucking all the oxygen out of the room with your own thoughts and opinions.