After almost 50 years, Jainism is set to return to the Rietberg Museum in an exhibition that offers a new take on the religion. The catalogue will show works from the museum's own collection and loans from India including lavishly illuminated manuscripts and imposing sculptures that reveal Jain ideas and ideals that evolved over many centuries. The catalogue also examines contemporary practices among this small, but economically influential religious community that is found around the world, yet is hardly known outside India. Furthermore, the catalogue will explore the contribution that the living tradition of Jainism with its long and varied history can make to resolve the fundamental challenges the world faces today: climate change, rampant consumerism, ethnic and religious intolerance, and social inequality. Combining masterpieces of Jain art and short films on Jain practices as well as discussions with Jains from all spheres of life - religious leaders and laypersons active in business, culture, and politics - this catalogue promises insights into the particular lifestyle fostered by Jainism. Visitors are encouraged to engage with new ideas, reflections, and discussions about what good, healthy, and sustainable living can look like.

Bhimrao Ambedkar, born in a Mahar (untouchable caste) family converted to Buddhism at Nagpur in Maharashtra in 1956. Buddhism was for him the only religion which could solve the problems of social inequality and caste. Thousands of untouchables in the state in support followed his example against their social exclusion. Today almost the majority of the Mahars (more than 5 million) consider themselves Buddhists. The objective of this book is to analyse the discourses, representations, ritual practices and institutions of this community. Two aspects of the conversion are to be distinguished: one, the attempt of the Mahar community to achieve social ascension and emancipation; and the other, a project of reform which addresses the Indian society in its totality. The traditional hierarchical and unequal social Hindu order is opposed by a Buddhist alternative of a society based on equality, justice and progress. Analysing discursive situations and interactions of Buddhists with other social groups, the author argues that Buddhism should be viewed more as an open camp of discursive practices than a fixed system of religious beliefs or dogmas. The paradoxes and the singularity of this type of Buddhism seems to challenge the very category of Buddhism itself.