A comprehensive overview of the latest research in religion and conflict resolution, this collection of twenty three essays brings together leading scholars in the field examining the contribution religious actors have made and are making towards peace and resolving. The Ashgate Research Companion to Religion and Conflict Resolution is primarily aimed at readerships with special interest in conflict resolution, international security, and religion and international relations, and will also serve as a valuable resource for policy makers and conflict resolution practitioners. The collection comprises five thematic sections, each with chapters on vital and mainly contemporary topics in the field of religion and conflict resolution. The principal themes include: ¢

This book studies the interaction of the Sangha (the community of monks) with politics and socio-political change in Thailand. Although the interaction of Buddhism and politics is recognized, it is seldom acknowledged and frequently denied. This paradox derives from two deeply rooted notions: first, that politics is "the dirtiest business" second, that only "pure" Buddhism and a "sound" Sangha can ensure the moral welfare of the nation, and their preservation in unadulterated form is critical for the survival of national unity.

Thai Buddhist monks wrap orange clerical robes around trees to protect forests. "Ordaining" a tree is a provocative ritual that has become the symbol of a small but influential monastic movement aimed at reversing environmental degradation and the unsustainable economic development and consumerism that fuel it. This book examines the evolution of this movement from the late 1980s to the present, exploring the tree ordination and other rituals used to resist destructive national projects. Susan M. Darlington explores monks' motivations, showing how they interpret their lived religion as the basis of their actions, and provides an in-depth portrait of activist monk Phrakhru Pitak Nanthakhun. The obstacles monks face, including damage to their reputations, arrest, and even assassination, reveal the difficulty of enacting social justice. Even the tree ordination itself must now withstand its appropriation for state projects. Despite this, monks have gone from individual action to a loosely allied movement that now works with nongovernmental organizations. This is a fascinating, firsthand account of engaged Buddhism.

This text provides a comparative investigation of the affinities and differences of two of the most dynamic currents in World Buddhism: Zen Buddhism and the Thai Forest Movement. Defying differences in denomination, culture, and historical epochs, these schools revived an unfettered quest for enlightenment and proceeded to independently forge like practices and doctrines. The author examines the teaching gambits and tactics, the methods of practice, the place and story line of teacher biography, and the nature and role of the awakening experience, revealing similar forms deriving from an uncompromising pursuit of awaking, the insistence on self-cultivation, and the preeminent role of the charismatic master. Offering a pertinent review of their encounters with modernism, the book provides a new coherence to these seemingly disparate movements, opening up new avenues for scholars and possibilities for practitioners.

The establishment of alternative education, private foundations, and networks linked to socio-political and spiritual advocacies distinguishes the Thai social movement in this research. This research is a qualitative study that has made use of historical accounts to associate with data gathered from extensive interviews and case studies in order to inquire as to whether alternative education represents an historical spiritual tradition of opposition to reform hegemony, and whether it has had an impact on state reform efforts. Also investigated was whether there are some historical patterns associated with the manner in which the state of Thailand has dealt with the forces of globalization and whether the collective action by informal movements of Thai people also has the same predictable pattern of response to the global. Analysis and comparison of these issues contribute in determining the values associated with people in the alternative education movement and the motives and intentions associated with state-initiated reforms. A further related aspect explored is the degree of "Thai-ness" and the embedded historical pattern of both the alternative education movement and education reform. These inquiries were answered through the collection of data from three different trips to Thailand over a four-year period, the last trip a one-year stay that permitted case studies and observations at three alternative schools, and the interview of a host of participants from home-school parents and students to Ministry of Education staff and officers. In examining the data, a clearer notion of what lies underneath the idea of Buddhist education and spirituality became clearer and how educational reform based on Western ideals and notions has not taken into account Buddhism and culture as education. This illumination brings new insight and also raises a new question as to the difference between social movements in a Buddhist nation such as Thailand and social movements in the West.