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Nangkha Nangdrik in the Land of the Thunder Dragon: Psychology, Religion and the Potential of Mediation in the Kingdom of Bhutan
Published online by Cambridge University Press: 16 April 2015
Abstract
This article will consider the role that Alternative Dispute Resolution (‘Dham Kha Chen Ki Khendum’ or ‘Nangkha Nangdrik’) currently plays in resolving legal conflict in Bhutan. With a Constitution that has committed to the pursuit of Gross National Happiness, non-adversarial dispute resolution processes that promote continuing relationships and goodwill assume greater importance. One difficulty for Bhutan is that alternative dispute resolution procedures such as mediation (Dhum Drik) are being referred to in enactments of the Bhutanese National Council and National Assembly (bicameral parliament), without a shared understanding as to the characteristics and functionality of these procedures. This article will focus particularly on the current practice of mediation in Bhutan and investigate whether particular models of mediation are more suited to the Bhutanese context, given the particularities of Bhutanese culture, the search for gross national Buddhism.
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- Research Article
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- Copyright © Faculty of Law, National University of Singapore 2012
References
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121 (1) Life is suffering; (2) The cause of suffering is craving; (3) Suffering can be overcome and that true happiness and contentment are possible; (4) The key to overcoming suffering is following the middle way or the Eightfold Path.
122 Cox, Harvey et al., “World Religions and Conflict Resolution” (Paper produced for the Centre for Strategic and International Studies Program on Religion and Conflict Resolution, 31 August 1992) at 4 Google Scholar. Individual enlightenment is difficult to achieve for an adherent to Buddhism. It is an end destination achieved as a learning by-product of many different lives and reincarnations. Realistically, this means that self-enlightenment is a journey and that along the way an individual will experience incompatibilities of interests, needs and values with another. A Bhutanese Buddhist is likely to feel embarrassed and torn if they are involved in conflict. On the one hand, it makes sense to stand up for what you believe are your rights and entitlements. Conversely, this drive to protect entitlements and maximise fulfilment of individual needs and wants (often at the expense of another) speaks to material attachment and a level of aggression (if not assertiveness).
123 Whilst religion has often been perceived as a divisive instrument, its obverse contribution to successful conflict management and resolution is less emphasised. Johnston suggests that “under the right circumstances religious or spiritual factors can effectively contribute to the prevention, amelioration, or resolution of conflict.” The successful integration of Buddhist principles into any mediation – mediating through a Buddhist lens – requires a linking of Buddhist peacemaking precepts, to mediation theory and practice. Several authors have begun to explore this link. See for example Johnston, Douglas, “Religion and Conflict Resolution” (1996) 20 Fetcher F. World Aff. 53 Google Scholar; Kuttner, Ran, “From Adversity to Relationality: A Buddhist-Oriented Relational View of Integrative Negotiation and Mediation” (2010) 25(4) Ohio St. J. Disp. Resol. 931 Google Scholar.
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