Case-studies of whether and how heritage can be used to bring about reconciliation. This volume explores one of the most critical issues of our time: whether heritage can contribute to a more peaceful society and future. It reflects a core belief that heritage can provide solutions to reconciling peoples and demonstrates the amount of significant work being carried out internationally. Based round the core themes of new and emerging ideas around heritage and peace, heritage and peace-building in practice, and heritage, peace-building andsites, the twenty contributions seek to raise perceptions and understanding of heritage-based peace-building practices. Responding to the emphasis placed on conflict, war and memorialization, they reflect exploratory yet significant steps towards reclaiming the history, theory, and practice of peacebuilding as serious issues for heritage in contemporary society. The geographical scope of the book includes contributions from Europe, notably the Balkans andNorthern Ireland, the Middle East, and Kenya. Diana Walters is an International Heritage Consultant and Honorary Senior Research Fellow at the University of Exeter; Daniel Laven is Associate Professor of Human Geography, Department of Tourism Studies and Geography/European Tourism Research Institute (ETOUR), Mid Sweden University; Peter Davis is Emeritus Professor of Museology, Newcastle University. Contributors: Tatjana Cvjeticanin, PeterDavis, Jonathan Eaton, David Fleming, Seth Frankel, Timothy Gachanga, Alon Gelbman, Felicity Gibling, Will Glendinning, Elaine Heumann Gurian, Lejla Hadzic, Feras Hammami, Lotte Hughes, Bosse Lagerqvist, Daniel Laven, Bernadette Lynch, Elena Monicelli, Yongtanit Pimonsathean, Saleem H. Ali, Sultan Somjee, Peter Stone, Michele Taylor, Peter van den Dungen, Alda Vezic, Jasper Visser, Diana Walters.

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Writing shortly after Aelred of Rievaulx died on 12 January 1167, Walter Daniel, his secretary and fellow monk, has created the picture of Aelred which endures to this day. We come to know a man of 'charity and astonishing sanctity', an ailing abbot whose monks sat chatting around his bed. Only in passing do we glimpse the ambitious young steward at the court of King David of Scotland, the ecclesiastical diplomat and political counselor who moved easily in royal and episcopal circles, or the canny property manager who guided his monasteries to prosperity. From Walter's pen we have a gentle, loving, ascetic abbot who offered spiritual guidance to his monks through conversation and to a wider audience through the treatises he composed, and who died a holy death. The reaction the Life provoked suggest that some contemporaries outside Rievaulx entertained a different picture of the abbot of Rievaulx. Whether motivated by simple dislike, by envy, or by dissatisfaction at a hastily informal 'canonization', the critics stung the indignant Walter to response. Perhaps they, like Walter, viewed as irreconcilable and struggled to keep apart two worlds which Aelred himself integrated and brought together.