deration of the philosophical dimensions of their culture would allow the understanding of the social and political realities in a more holistic way. For this reason, the project envisages future journeys to various cultural and philosophical zones such as Mithila-Navadveep in Bengal (Nyaya), Bengal-Bangladesh (baul tradition), Assam- Myanmar-Tibet (Buddhism, Tantricism), Kashmir- Uzbekistan-Kazakhstan and Punjab-Pakistan-Afghanistan (Sufism).This journey was piloted for initiating a new project on Mapping Knowledge and Practice in Asia. The main objectives of this proposed project are: to understand different philosophical traditions and their practices in day-to-day life in different parts of Asia, with particular attention to India, to map out the ongoing and emerging trends of conflict and their relationship with different forms of knowledge, to find out methods of conflict resolution in different philosophical zones, to discover the social roots of philosophy and the socio-psychological role that the philosophers play in societal contexts, to investigate into the process through which different schools of philosophy constitute different social and cultural identities, and to research and document traditional knowledge systems in Asian societies so that they are available to people across the globe.A pre-pilot study was therefore conceived in Mithila. The reason why Mithila was chosen for this study was due to the tremendous cultural activity it had witnessed in the past and the continuation of certain such trends even in the present times. It is the place of origin of Nyaya philosophy, is the cradle of debates entrenched in the philosophical conflict between Buddhists and Naiyayikas, the birthplace of Gotama, Kapila, Kanada, Janak, sages Yajnavalkya and Dadhichi. Mithila has indeed been a land of many philosophical traditions, from Nyaya-Vaisheshika, Buddhism to Tantricism and Vaishnavism. The speakers suggested that there was a need to explore how these traditions emerged and flourished in this area and the bearings they have on the everyday lives of the people. According to the findings, philosophy does not seem to exist as a specialized activity in the Mithila society. The logical system and the techniques of debate of philosophy are so spontaneously available to the people of this region that they have become part of the commonsense. It needed to be examined whether the Nyaya tradition of debates could be linked to the seemingly low instances of violence in this area, as compared to other parts of Bihar. There is a culture of dialogue that enables people to engage in constructive debate to resolve their conflict without resorting to violence. The speakers observed that what was remarkable in this regard was the fact that there was no record of any communal conflict in Madhubani in history.
An interesting example of the social tradition of debate emanating from Nyaya philosophy is the system of public examination called khadayantra (during which the examinee needed to answer all in Madhubani in history.
An interesting example of the social tradition of debate emanating from Nyaya philosophy is the system of public examination called khadayantra (during which the examinee needed to answer all the questions related to shastras and everyday life coming from the audience). Even during the negotiations at the time of marriages in Mithila there is a tradition of public debate around the issues related to nature of reality and our perceptions. Traditionally, Naiyayikas performed the role both of psychoanalysts for individuals and of jurists in the society to solve disputes and feuds.
    The speakers reported their visit to Mangrauni village, a seat of learning in the ancient times, the birthplace of the great Nyaya philosophers Vachaspati Mishra and Gangesh Upadhyaya. There they met Ram Sevak Jha, a Naiyayika, who in spite of being very old was able to enchant them with his philosophical wisdom and also narrated the way this tradition had been flourishing in the past. They sought to find out whether the tradition was still alive and realized that it was in fact dying. The participants also reported meeting a cardiologist who was as well versed in philosophy. It appeared that the collective psyche was influenced by various other parallel currents too such as the Buddhist philosophy, Bhakti tradition of Krishna Consciousness, Mimamsa, Islam and Tantric practices.
   The discussants felt that there was need to go beyond merely mapping cultural zones in a geographical manner and to trace the history of ideas in order to evolve alternative models of conflict resolution. Also, it was noted that the social rootedness of Indian philosophy in contemporary times would be difficult to capture unless a rigorous socio-anthropological research is undertaken. Navadveepa (Bengal), which had thriving cultural relations with Mithila in the past, was also a cradle for Navya Nyaya. There was regular exchange of scholars and ideas and, therefore, it may be interesting to explore what effects this creative dynamism of the past had on the ethos of the region. On the whole, this meeting added a holistic perspective and a critical dimension to the envisaged project.

Wounded History: Religion, Conflict, Psyche and Social Healing
     A two days national seminar titled Wounded History: Religion, Conflict, Psyche and Social Healing was jointly organized by the Developing Countries Research Centre, University of Delhi and Vidyajyoti College of Theology, Delhi from March 19_20, 2004 at Vidyajyoti. Around 28 papers were presented and discussed by around seventy scholars from all over India, followed by sessions of thought provoking discussion. The seminar sought to contribute towards evolution of a theory of political and socio-structural forgiveness. It attempted to initiate a process of exploration in the religious and spiritual traditions, identities and affiliation, with the aim of creating a culture of forgiveness in the political order and bring about harmonious, peaceful co-existence and non-violent ways of breakingthestructureofdomination. Justice A. M. Ahmadi, former Chief Justice of India, inaugurated the seminar and appealed for the creation of a new world order, free from war, one that ensures true freedom and a life of dignity to the individual, founded on forgiveness, kindness and compassion. Bishop Anil Couto, the Guest of Honour, emphasized upon the relevance of forgiveness in the present times.
The discussions were oriented to the many conflicts and wars, the violence of invasions, conquests, massacres, and destruction, which have left human history and the human psyche wounded, maimed, bloody and brutal. Particular note was taken of the World Wars and atrocities of the last century and the genocidal and criminal use of nuclear bombs. The killing of more than a million people and the uprooting of over fifteen million after the partition of the Indian subcontinent was also recalled.Neither were forgotten the planned killings and arson that in 1984 targeted the Sikh community, nor the triumph of hate in Ayodhya in 1992, nor the well-planned