This article traces the life of a single figure, Sufi Abdul Hamid, to bring into conversation the history of the transmission of Buddhism to the United States with the emergence of new Black religio-racial movements in the early twentieth century. It follows Hamid's activities in the 1930s to ask what Hamid's life reveals about the relationship between Buddhism and race in the United States. On the one hand, Hamid's own negotiation of his identity as a Black Orientalist illustrates the contentious process through which individuals negotiate their religio-racial identities in tension with hegemonic religio-racial frameworks. Hamid constructed a Black Orientalist identity that resignified Blackness while criticizing the racial injustice foundational to the American nation-state. His Black Orientalist identity at times resonated with global Orientalist discourses, even while being recalcitrant to the hegemonic religio-racial frameworks of white Orientalism. The subversive positioning of Hamid's Black Orientalist identity simultaneously lent itself to his racialization by others. This is illustrated through Hamid's posthumous implication in a conspiracy theory known as the “Black Buddhism Plan.” This theory drew on imaginations of a Black Pacific community formulated by both Black Americans and by government authorities who created Japanese Buddhists and new Black religio-racial movements as subjects of surveillance. The capacious nature of Hamid's religio-racial identity, on the one hand constructed and performed by Hamid himself, and on the other created in the shadow of the dominant discourses of a white racial state, demonstrates that Buddhism in the United States is always constituted by race.
目次
Introduction 332 Historical Contexts 337 Constructing a Religio-Racial Identity 339 Local Contexts 339 Global Orientalist Discourses 345 Religio-Racial Groups as Objects of Surveillance 352 The "BB Plan" 354 Buddhism Surveilled 358 The Black Pacific Community 360 Conclusion 363 Notes 364 Abstract 377
