As part of the "Buddhist Pedagogy Workshop" series of special lectures, the Center for Buddhist Studies at Fo Guang University invited Associate Professor Jon Keune (高以瀚) from the Department of Religious Studies at Michigan State University to deliver a lecture in English on October 13, 2022. The topic was "The Challenge of Defining Ambedkar Buddhism."
The session was moderated by Assistant Professor Lin Hsin-Yi, Executive Secretary of the Center for Buddhist Studies, with consecutive interpretation provided by Professor Cheng Wei-Yi, Chair of the Department of Buddhist Studies. More than forty faculty members and students from the Department of Buddhist Studies and the Department of Religious Studies attended the event.
"What is Ambedkar Buddhism?"
In this lecture, Professor Keune explored the topic through four key focal points: "Historical Context," "Introduction to Ambedkar's Life," "How to Define Ambedkar Buddhism," and "Further Reflections."
First, he elucidated the historical background of Indian society prior to the formation of Ambedkar Buddhism. He discussed the diverse ethnic landscape and the strict adherence to the caste system. He explained how, driven by geography, colonial rule, and religious propagation, various reform movements began to rise in the late 19th century. Dr. B.R. Ambedkar, known as the "Father of the Indian Constitution," led a massive number of followers to convert to Buddhism during this period, marking the genesis of Ambedkar Buddhism.
Next, Professor Keune introduced Ambedkar's biography, his "22 Vows," and provided a summary of his work, The Buddha and the Future of His Dhamma. He noted that within the current community of Ambedkar Buddhists, characteristics such as poverty, lower levels of education, and loose organizational structures can still be observed. Professor Keune then raised the central theme of the lecture—"How to Define Ambedkar Buddhism"—inviting faculty and students to discuss the issue.
Students from India, Bangladesh, the United States, Malaysia, Hong Kong, and Taiwan were present. During the session, they engaged in exchanges with Professor Keune, sharing their own understandings of Ambedkar Buddhism or raising questions. The atmosphere was lively, with deep interactions continuing even after the lecture concluded.
Why is Ambedkar Buddhism so Difficult to Define?
Ven. Cheng Wen, a student from India, suggested that Ambedkar transcended the Shravakayana, Bodhisattvayana, and Vajrayana traditions, instead creating a new turning of the Dharma wheel—a new vehicle (Navayana). Ambedkar possessed a mission and purpose: to bring equality to people of all different castes. He initially attempted to reform the caste system within Hinduism but later realized that caste was a core, deep-rooted value of Hinduism that could not be shaken. Consequently, he began to examine and search through many different religions in the world, ultimately choosing to convert to Buddhism, which advocates equality for all beings, to complete his mission.
Sudarshana, also from India, believed that Buddhism aligned with Ambedkar's mission and that he used the channel of Buddhism to realize his reforms and address social phenomena in India. Ambedkar placed great importance on education, hoping to improve the lives of lower-caste people through it. He encouraged education by providing scholarships. Although he did not fully complete this work during his lifetime, his followers have inherited and continued to promote his dying wish.
The PBM (People's Buddhist Mission) is a Buddhist institution that extends Ambedkar's thought. Dr. Ambedkar created a new lineage and his own canon. Professor Keune posed the question: When is it necessary to define Ambedkar Buddhism? It becomes crucial when his followers communicate with others, which also relates to the connections that the community in Nagpur has with Taiwanese and Japanese groups. People are still attempting to understand what exactly Ambedkar Buddhism is. For example, the Nichiren sect in Japan has had contact with Ambedkar Buddhists.
Further Reflections
Professor Keune suggested that we should reflect on what exactly constitutes Buddhism, religion, and spirituality. Different communities and spatiotemporal environments have their own developmental backgrounds, histories, and missions. With the passage of time, we need new thinking and ways of conceptualizing, rather than being confined by the 19th-century framework of "religion." The non-traditional practices of Ambedkar Buddhism invite reflection, encouraging us to think about what Buddhism is from a broader perspective.
In conclusion, Professor Keune clarified that he studies Ambedkar's thought from an academic angle rather than a singular viewpoint. After the lecture, students continued to ask numerous questions, seeking a deeper understanding of Ambedkar Buddhism. Finally, Professor Lin Hsin-Yi summarized the entire discussion by suggesting, "Perhaps what we have are simply various kinds of Buddhists, rather than one so-called standard, singular Buddhism." With this, the lecture came to a successful close.
Professor Jon Keune delivering the lecture in English.
The event attracted faculty and students from the Department of Buddhist Studies and the Department of Religious Studies at Fo Guang University.
The speaker engaging in a lively discussion with students after the session.
Professor Jon Keune exchanging views with five monastic students from India studying at the Department of Buddhist Studies.
Center Executive Secretary Lin Hsin-Yi presenting a token of appreciation to the speaker.
In this lecture, Professor Keune explored the topic through four key focal points: "Historical Context," "Introduction to Ambedkar's Life," "How to Define Ambedkar Buddhism," and "Further Reflections."
First, he elucidated the historical background of Indian society prior to the formation of Ambedkar Buddhism. He discussed the diverse ethnic landscape and the strict adherence to the caste system. He explained how, driven by geography, colonial rule, and religious propagation, various reform movements began to rise in the late 19th century. Dr. B.R. Ambedkar, known as the "Father of the Indian Constitution," led a massive number of followers to convert to Buddhism during this period, marking the genesis of Ambedkar Buddhism.
Next, Professor Keune introduced Ambedkar's biography, his "22 Vows," and provided a summary of his work, The Buddha and the Future of His Dhamma. He noted that within the current community of Ambedkar Buddhists, characteristics such as poverty, lower levels of education, and loose organizational structures can still be observed. Professor Keune then raised the central theme of the lecture—"How to Define Ambedkar Buddhism"—inviting faculty and students to discuss the issue.
Students from India, Bangladesh, the United States, Malaysia, Hong Kong, and Taiwan were present. During the session, they engaged in exchanges with Professor Keune, sharing their own understandings of Ambedkar Buddhism or raising questions. The atmosphere was lively, with deep interactions continuing even after the lecture concluded.
Why is Ambedkar Buddhism so Difficult to Define?
Ven. Cheng Wen, a student from India, suggested that Ambedkar transcended the Shravakayana, Bodhisattvayana, and Vajrayana traditions, instead creating a new turning of the Dharma wheel—a new vehicle (Navayana). Ambedkar possessed a mission and purpose: to bring equality to people of all different castes. He initially attempted to reform the caste system within Hinduism but later realized that caste was a core, deep-rooted value of Hinduism that could not be shaken. Consequently, he began to examine and search through many different religions in the world, ultimately choosing to convert to Buddhism, which advocates equality for all beings, to complete his mission.
Sudarshana, also from India, believed that Buddhism aligned with Ambedkar's mission and that he used the channel of Buddhism to realize his reforms and address social phenomena in India. Ambedkar placed great importance on education, hoping to improve the lives of lower-caste people through it. He encouraged education by providing scholarships. Although he did not fully complete this work during his lifetime, his followers have inherited and continued to promote his dying wish.
The PBM (People's Buddhist Mission) is a Buddhist institution that extends Ambedkar's thought. Dr. Ambedkar created a new lineage and his own canon. Professor Keune posed the question: When is it necessary to define Ambedkar Buddhism? It becomes crucial when his followers communicate with others, which also relates to the connections that the community in Nagpur has with Taiwanese and Japanese groups. People are still attempting to understand what exactly Ambedkar Buddhism is. For example, the Nichiren sect in Japan has had contact with Ambedkar Buddhists.
Further Reflections
Professor Keune suggested that we should reflect on what exactly constitutes Buddhism, religion, and spirituality. Different communities and spatiotemporal environments have their own developmental backgrounds, histories, and missions. With the passage of time, we need new thinking and ways of conceptualizing, rather than being confined by the 19th-century framework of "religion." The non-traditional practices of Ambedkar Buddhism invite reflection, encouraging us to think about what Buddhism is from a broader perspective.
In conclusion, Professor Keune clarified that he studies Ambedkar's thought from an academic angle rather than a singular viewpoint. After the lecture, students continued to ask numerous questions, seeking a deeper understanding of Ambedkar Buddhism. Finally, Professor Lin Hsin-Yi summarized the entire discussion by suggesting, "Perhaps what we have are simply various kinds of Buddhists, rather than one so-called standard, singular Buddhism." With this, the lecture came to a successful close.
Professor Jon Keune delivering the lecture in English.
The event attracted faculty and students from the Department of Buddhist Studies and the Department of Religious Studies at Fo Guang University.
The speaker engaging in a lively discussion with students after the session.
Professor Jon Keune exchanging views with five monastic students from India studying at the Department of Buddhist Studies.
Center Executive Secretary Lin Hsin-Yi presenting a token of appreciation to the speaker.