2025 Conference Theme

DIASPORA BUDDHISM

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Thematic Statement

The Spirit of Our Conference

What does it mean to be free? Even more important, how do we get free? These age-old questions remind us that what links so many seemingly unrelated social and spiritual movements together is a shared hope for an ultimate kind of freedom – a freedom which is true, complete, even indelible.  

Freedom, of course, is the beating heart of the transgenerational and transcivilizational arc of Buddhism. Many moral legislators, from Vietnam to Maharashtra, have reciprocally engaged with Buddhadharma in order to theorize and act upon a vision of freedom in which our most ultimate destinies and most provisional struggles are all interlinked. This dialogue is a two-way street which altogether comprises a kind of “social-spiritual liberation” that links personal to political in the most visceral of ways.  

But we need to intervene in this narrative. The more disparate schools of Buddhism propagate beyond their endogenous contexts, the more distant this dream of a social-spiritual freedom seems. Especially in the West, a “new” Buddhism has been promised, one which describes itself as adapted to the needs of “modern” and “Western” people, a Buddhism which is only superficially oriented towards inclusion of women, people of color, and other marginalized people, an “engaged” Buddhism that purports to amend social-spiritual catastrophe. These promises are what queer of color theorist Sara Ahmed would call “empty speech acts” which serve to obfuscate arenas of power rooted in settler colonialism, sex/gender normativity, racial capitalism and white supremacy, and instrumentalization of the nonhuman natural world. We are committed to intervening in this narrative in order to redirect Buddhist community toward a more robust and real engagement with our vow to liberate all beings, from personal to political, individual to collective. 

The promise of this “new Buddhism” has been hailed by many white, male, and wealthy Buddhist converts — and the failings of this promise have resulted in untold violence and harm towards countless marginalized people and communities around the globe. Perhaps worst of all, the bankruptcy of this promise has also led many to give up on the possibility of pursuing Buddhist ministry, leadership, and chaplaincy — as well as on the hope of a truly inclusive, diverse, and equitable global sangha. 

Yet, so many Buddhists, Buddhist-adjacent and non-Buddhist people and collectives have long been hard at work to unravel these self-disguising operations of domination, and to sew seeds of true contemplative justice and liberatory work. But the exhaustion and spiritual drain which comes from this kind of deep labor, especially for those who are themselves marginalized and harmed by these systems of domination, means that we must forge new kinship which will keep us afloat and empower our intergenerational work in sustainable ways. 

In March 2025, an exciting and radical conference will host its second annual offering at Harvard Divinity School to convene critical and interdisciplinary Buddhist scholarship, activism, and arts to chart a path forward into true social-spiritual liberation. We assert that the dream of ultimate social-spiritual liberation is possible and is thus our great task – we invite you to set out on this mission with us and make a vow of commitment. Will you join us?  

“Burning Refuge” Explained

The visual metaphor of our conference

The notion of a “refuge” is central to almost all corners of the Buddhist world. The refuge of the Buddha, Dharma, and Sangha – otherwise known as the Three Jewels or Triple Gems. The refuge of nature and the great mountains and rivers of this blessed planet. The refuge of spiritual friendship. Refuge is home, an abiding place we return to, a place where we find our truer, freer selves.  

We conjure this archetypal Buddhist motif yet immediately find it ablaze. We engage in such a radical discursive and imaginal gesture to direct attention to, interrogation to, and change within the current status quo of violence, oppression, and annihilation of entire peoples, histories, and ways of life and death. Too often, the ways that these atrocities intersect into Buddhist community life are minimized, downplayed, and obfuscated – at times, even intentionally. Human domination and obliteration is pressing, it is ongoing, and it has been time to end it for a long while now. Yet, it persists and has even been normalized, hidden behind euphemism, empty speech acts, and more — all those smoke and mirrors characteristic of power. 

But these controlling narratives are delusory. Indeed, we follow the Buddha’s remand back to reality and assert in this gathering of community that we are in the burning house of the Lotus Sutra, we are on a burning earth, we are witnessing the self-immolation of a planet-wide collective that is not yet fully aware of what it is dying for, or at whose hands they are dying. We are humbly inspired by those like Thích Quang Duc and their unfathomable self-sacrifices made in the sincere wish that the world collectively awaken and forever end the horrors of war and devastation. Indeed, the planetary refuge is already ablaze; it has long been ablaze. In this sense, Burning Refuge is not an invented visual metaphor, but a summoning of a clearer, more precise view of reality. 

When we get ahold of this clarity, the bell rings. Yes, this is a moment that demands thoroughgoing intervention into the Buddhist state of affairs. And we say – WE DESERVE BETTER! WE CAN DO BETTER! AND WE WILL! 

Yet the force of Burning is not destructive – it opens an opportunity of cleansing and renewal; a time to feel the warmth of community; a time to see the light that peeks through the cracks of destruction. Drawing on such teachings as exemplified in the Ādittapariyāya Sutta, the “Fire Sutra,” we emphasize that while we are certainly burnt by the vexations of greed, hatred, and ignorance, it may also be our liberatory chance to burn away our poisons, delusions, and karmas. It may be our chance to leave behind our self-limiting social patterns and move towards an opportunity for something new. Burning Refuge is a dream of just that – a dream of full liberation.  

Five Key Themes

Starting, not ending places

  • This theme may include the exploration of cross-national solidarity and how Buddhist approaches to justice translate across cultures. We look at intra-sangha dynamics, emphasizing local perspectives and the unique conditions within specific Buddhist communities. The historical and contemporary intersections of (neo)colonialism with Buddhism are examined, as well as the distinct experiences of Asian diaspora in the context of oppression and liberation.  

    This theme also addresses the relationships between Buddhism and the oppression and liberation of Black and Indigenous peoples, and the influence of white supremacy in Western Buddhism. Further, we consider the issues of ableism and body normativity within global Buddhist life, seeking to understand how these challenges manifest and are addressed. The anthropology and ethnography of contemporary Buddhist life provide rich insights into these dynamics, especially in the shifting conditions and experiences of Buddhist monasticism.  

    Lastly, the complex interplay between racial capitalism and Buddhism is another crucial area of focus, offering a lens to examine how economic and social systems intersect with religious practice and belief. 

  • This theme will explore the roles and representations of sex, gender, and sexuality within Buddhist communities, their relational dynamics, and broader societal impacts. This exploration may include an in-depth examination of how these aspects are addressed in Buddhist scripture, theology, and doctrine, shedding light on traditional perspectives and their evolution over time. A particular focus will be on the experiences and challenges of women and LGBTQ+ monastics and laypersons, highlighting their struggles for recognition and equity within these frameworks. 

    There can be discussions on the liberation of sex and gender minorities within and through Buddhist practices and philosophies. We aim to understand how Buddhism can serve as a path to empowerment and equality for these communities, with special attention to the specific pathways of liberation and empowerment for women and LQBTQ+ individuals within the monastic and lay Buddhist communities. Additionally, we will investigate the intersections of sex and gender with class, colonialism, and other social dimensions within Buddhist life, recognizing the complex interplay of these factors in shaping individual and collective experiences, especially for those who defy traditional gender norms. 

     Finally, the theme features comparative studies of Black and Asian Sanghas, providing insight into their distinct approaches to liberatory ethics and how they navigate issues of race, gender, and sexuality within their spiritual practices. In this context, we will also examine how these Sanghas address the inclusion and challenges of women and LQBTQ+ practitioners, thus offering a comprehensive view of how Buddhist teachings and communities engage with and respond to contemporary challenges related to gender, and LGBTQ+ rights. 

  • This theme seeks to delve into the complex interplay between Buddhist values and the dynamics of modern capitalism and workplace ethics. This segment of the conference will investigate how Buddhist principles can inform and perhaps critique contemporary economic systems, particularly focusing on issues of labor, equity, and ethical business practices. We will explore how Buddhist teachings on compassion, mindfulness, and ethical conduct intersect with the realities of capitalist economies, labor relations, and the workplace environment. 

    An area of discussion can be the application of Buddhist ethics in the context of labor rights and the working conditions in various industries. We will examine the potential of Buddhist principles to offer alternative perspectives on profit-driven economies, emphasizing mindfulness and ethical considerations in business and labor practices. This includes exploring how Buddhist approaches can contribute to more equitable and humane labor practices, promoting the well-being of workers and the creation of ethical work environments. 

    Moreover, this theme will provide a platform for discussing how Buddhism can address the challenges posed by consumerism and materialism, offering insights into sustainable living and ethical consumption. We will also consider the role of Buddhist communities and leaders in advocating for social and economic justice, particularly in the realm of labor rights and ethical business practices. Through this exploration, we aim to uncover how Buddhist teachings can be applied to create more compassionate and fair economic systems that respect the dignity and rights of all workers. 

  • This theme will engage in a critical examination of the intersection between Buddhist philosophy and the rapidly evolving fields of technology and artificial intelligence (AI). We aim to unpack the equity, justice, and both the liberatory potentials and harms that emerge from the confluence of Buddhism with technological advancements. This includes discussing how AI and technology can both align with and challenge Buddhist principles and ethics, particularly in the contexts of social progress and human well-being. 

    A focal point can be the exploration of Buddhist perspectives on the role of AI and technology in society. We will delve into how Buddhist practice and thought contribute to ideas of social progress in an increasingly digital and AI-driven world. This involves examining the ethical implications of AI and technology from a Buddhist standpoint, questioning how these tools can be harnessed for the greater good while being mindful of potential harms and inequalities they might perpetuate or exacerbate. 

    Additionally, this theme will address the unique area of Buddhist caregiving and ministry in the context of AI. We will explore how AI technologies are being integrated into caregiving practices and what this means for the future of spiritual and emotional support in a technologically advanced society. This discussion will consider both the benefits and challenges of using AI in caregiving roles, and how these developments can be guided by Buddhist principles to ensure compassionate and ethical applications. 

  • This theme will delve into how Buddhist philosophies and practices intersect with contemporary environmental challenges. We will explore the influence of nondual conceptions in Buddhism on ecological thought and practice, examining how the perception of interconnectedness and unity in Buddhist teachings can inspire and inform sustainable environmental actions. This approach challenges the conventional dualistic thinking often seen in environmental discourse, proposing a more holistic and integrated view of our relationship with the natural world. 

     The focus can be on Buddhism’s relationship with agriculture and agrarian practices. We will discuss how Buddhist principles have historically interacted with and influenced agricultural practices and notions of agrarianism, and how these interactions can inform modern sustainable farming and food production methods. This part of the conference will also consider the role of Buddhist ethics in advocating for and implementing environmentally friendly agricultural practices. 

     Furthermore, we will examine the broader concepts of environmental justice and sustainability through the lens of Buddhist practice. This includes discussing how Buddhist teachings on compassion and mindfulness can be applied to address environmental inequalities and promote sustainable living. This theme will also delve into the role of Buddhist practice in understanding and relating to ecology and nonhuman entities. By exploring these themes, we aim to uncover how Buddhist principles can offer unique insights and solutions to pressing environmental issues, fostering a more compassionate and sustainable relationship with our planet.