This thesis examines the intersection between religion and environmental ethics in Jainism. Religious traditions, as they confront the challenges of modernity, are redefining their traditional mores and narratives in ways that appear, and are, contemporary and relevant. One of the most striking ways in which Jains are accomplishing this, is through their self-presentation as inherently “ecological” through their use of “Western” animal rights discourse in tandem with traditional Jain doctrine. This essay seeks to explore the ways in which this is accomplished, and how these new understandings are being established and understood by members of this “living” community.

This thesis examines the intersection between religion and environmental ethics in Jainism. Religious traditions, as they confront the challenges of modernity, are redefining their traditional mores and narratives in ways that appear, and are, contemporary and relevant. One of the most striking ways in which Jains are accomplishing this, is through their self-presentation as inherently “ecological” through their use of “Western” animal rights discourse in tandem with traditional Jain doctrine. This essay seeks to explore the ways in which this is accomplished, and how these new understandings are being established and understood by members of this “living” community.

This thesis examines the intersection between religion and environmental ethics in Jainism. Religious traditions, as they confront the challenges of modernity, are redefining their traditional mores and narratives in ways that appear, and are, contemporary and relevant. One of the most striking ways in which Jains are accomplishing this, is through their self-presentation as inherently “ecological” through their use of “Western” animal rights discourse in tandem with traditional Jain doctrine. This essay seeks to explore the ways in which this is accomplished, and how these new understandings are being established and understood by members of this “living” community.

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"Thesis approved for the degree of doctor of philosophy in the University of Calcutta, 1907." / On cover: Indian logic: mediæval school.

"Thesis approved for the degree of doctor of philosophy in the University of Calcutta, 1907." / On cover: Indian logic: mediæval school.

The city of Palitana, India, has become the first region known to legally install de facto meat bans, essentially making Palitana a vegetarian city by law. These legal steps seem to be the direct result of social pressure put on local legislators in the form of a mass hunger strike performed by local Jain monks. This thesis is aimed at discussing the background of this case, its connections to a broader general discussion of moral and ethical vegetarianism, and arguments in favor of and against the legal installment of a meat ban in the Palitana case. It is concluded that although the meat ban is ideologically and theoretically speaking ethically justifiable and defensible it is in practice, at least in its current form, not ethically desirable.

This dissertation examines the role one aspect of the Jaina tradition plays in a globalized world in the 21st century vis-a-vis an economically viable, socially just, and ecologically sustainable society. I address this by means of an in-depth study of dana (giving, gifting, charity) and dhyana (meditation) conducting a case study of preksadhyana, a form of meditation developed by the Terapanth, a Svetambara Jaina sect, in 1975 and their stance on dana. These practices, the Terapanth claim, are transformative on an individual and societal level. I argue that while preksadhyana’s spiritually transformative influence remains narrowly circumscribed to the individual level, nevertheless it allows the Terapanth to participate in the booming economy of the transnational yoga market. Yet, as my analyses of their historically controversial position on dana vis-a-vis the Jaina position on dana and the recent change in this position within the Terapanth reveal, their ability to transform the world is limited to their own community. I explore, through participation/observation, how preksadhyana as a performative ritual brings an individual closer to spiritual liberation, and attempt to demonstrate how the Terapanth construct this practice as a form of modern yoga by using authoritative discourses of science and scripture. I conclude by offering some final iii thoughts on how successful the Terapanth are in their dissemination of preksadhyana to a global audience and what role the authoritative discourses of science and scripture play in the evaluation and/or erosion of Jaina theology.

This dissertation examines the role one aspect of the Jaina tradition plays in a globalized world in the 21st century vis-a-vis an economically viable, socially just, and ecologically sustainable society. I address this by means of an in-depth study of dana (giving, gifting, charity) and dhyana (meditation) conducting a case study of preksadhyana, a form of meditation developed by the Terapanth, a Svetambara Jaina sect, in 1975 and their stance on dana. These practices, the Terapanth claim, are transformative on an individual and societal level. I argue that while preksadhyana’s spiritually transformative influence remains narrowly circumscribed to the individual level, nevertheless it allows the Terapanth to participate in the booming economy of the transnational yoga market. Yet, as my analyses of their historically controversial position on dana vis-a-vis the Jaina position on dana and the recent change in this position within the Terapanth reveal, their ability to transform the world is limited to their own community. I explore, through participation/observation, how preksadhyana as a performative ritual brings an individual closer to spiritual liberation, and attempt to demonstrate how the Terapanth construct this practice as a form of modern yoga by using authoritative discourses of science and scripture. I conclude by offering some final iii thoughts on how successful the Terapanth are in their dissemination of preksadhyana to a global audience and what role the authoritative discourses of science and scripture play in the evaluation and/or erosion of Jaina theology.

This project employs participatory action research methods in efforts to create a community specific environmental curriculum for the high school age youth at the only Jain faith community in the North Texas region. Aligned with the community’s goals, the youth led in deciding, creating, and carrying out initiatives that were aimed at increasing the level of awareness about environmental issues amongst community members. The research done by the youth aimed at looking at environmental issues through the lens of Jain doctrine. The final creation of a curriculum as a living document to be used by the youth in efforts to promote critical thinking skills and class discussion continues the participatory model. The curriculum encourages experiential and interpretative learning, which grants ownership of the topics to the youth themselves and ultimately empowering them to learn more and spread the importance of being environmentally friendly.