While external or outer interventions can support a transition to a sustainable future,
internal or inner developments should also be highly valued. For this dissertation, I define
sustainability as the ability of any individual, community or country to meet their needs
and live happily without compromising the ability of other individuals, communities,
countries and future generations to meet their needs and live happily. Framed this way, a
sustainable and happy life should focus on both outer and inner development, the latter
largely unconsidered in sustainability science and scholarship.
I propose that emphasizing spiritual wellbeing and spiritual practices can support
individuals and communities to act with mindfulness, awareness, compassion,
connection, and love, transitioning to a more sustainable existence. This dissertation
consists of three studies: (1) the development of a theoretical framework identifying
spirituality as the missing link between sustainability and happiness, (2) an empirical
pilot study testing the theoretical framework via contemplative practices in a
sustainability classroom, and (3) an autoethnography exploring my inner development
and transformation as a sustainability and spirituality researcher over the past four years.
The theoretical framework found and posits, based on existing literature, that
spirituality indeed may be the missing link between an unsustainable existence and a
sustainably and happy future. Results from the empirical study suggest that a focus on
spirituality leads students to develop inner traits necessary for sustainable behavior and a
deeper understanding of sustainability. My autoethnography demonstrates the spiritual
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transformation possible from integrating spiritual well-being and intellect, while striving
to embody sustainability as a spiritual journey. My research supports further studies and a
greater understanding of the importance of spiritual well-being to sustainability and the
incorporation of contemplative practices in sustainability classrooms. Finally, I hope this
dissertation will (1) inspire sustainability scientists, researchers, and students to integrate
spiritual well-being as an important part of their lives and work, and (2) encourage deeper
conversations about the radical inner shift we need to achieve lasting sustainability for all
beings.
Now I wasn’t the first one to discover the canyon, but I remember a time when I was in the fourth grade. When I stepped out of a bus that I had been in for close to four hours and took forty footsteps to end up at a small brick wall that came close to calf-height which was meant to keep me safe. I don’t know why it didn’t hit me until this point, because I had seen pictures of its grandeur and “experienced” the so called “majesty” of the Grand Canyon through the medium of the National Geographic and tasted of the beauty of one of the natural wonders of the world through the photographs of others before, but standing face to face with a five-thousand-foot cliff humbled me and brought a fear in to me that I can’t describe. Especially when a friend of mine had violently jerked me while I was close to the edge. I remember hearing fear in my father’s voice as I got a little too close to the edge for his comfort. He wanted me to be safe, but I wanted to look this canyon in the eye.
I find it really interesting though, that both my father and I feared ME getting close to the edge. I guess it’s because we both didn’t fully trust my young and feeble knees to keep me stable while I was that close to a fall that would’ve meant sure death for me. Or maybe it was because a couple of months before this, he had seen on the news that some kid was playing too close to the edge and had fallen to his death. Or maybe, it was because, for the first time, death was actually close enough to grasp something he profoundly loved. Either way, I won’t ever forget the loving strain in his voice as he sternly said “Grant! Step a little bit further back from the edge Son.”
It’s really a shame that no one knew. Or at least that no one said anything if they did know. Especially because this New canyon I stood looking face to face with was thousands of feet deeper than the one I had been close to the edge of ten years before, and had the authority to not just kill me once, but twice, if I fell.
Climate change is one of the most pressing issues of the generation. Both faith organizations and scientific research are striving to solve problems related to climate change. Both show significant motivations to act on the effects that global warming is predicted to have. Combining the motivations and finding common ground could be the key to changing the fundamental issues that lead to climate change and both sides need each other to carry out the goal of preventing climate change. Some potential outcomes of cooperation are explored and the impact that these measures could have are described. These effects will be synthesized from previous research on the subjects, compiling qualitative data on the motivations and effects of both religion and science on climate change.
Aspiring to build the most socially and environmentally sustainable chapter house possible, the Navajo Nation’s Tonalea Chapter collaborated with our ASU research team. Two roundtable discussion with Chapter elders and members, led to a vision foundation that embodies physical, functional and environmental conditions, as well as cultural and spiritual beliefs and values.
Initially, Houde’s (2007) Six Faces of Traditional Ecological Knowledge (TEK) were used to sort commentary. Analysis and review led to expanding the framework from six to eight traditional ecological knowledge categories (TEK8): Culture, Spirituality, Ecosystem, Time, Land, Design, Social Justice and Equity, and Economics.
Sorted narratives and discussions revealed traditional ways of life, beliefs, and values, along with suggestions about who to design for, and what functions are most needed. Based on the TEK8 categorized comments, design recommendations were offered.
Additional work is needed, but a strong foundation for a framework mapping TEK to sustainable design for indigenous people has been developed. By using the TEK8 to address social justice issues through participatory visioning, culturally appropriate design and broader opportunities for happiness may result.