About the Journal

The question of Knowledge is increasingly becoming a component of all debates on Development,directly or indirectly, along with ideas of Equity, Freedom and Sustainability. Modern Science and Technology (S&T) have already been a topic of contention in such debates for nearly a century now. All through the 20th century, advocates of Modern S&T had tried to project it as the pinnacle of human knowledge, as a force of enlightenment and liberation, while many at the receiving end of Western domination have seen it as another tool of imperialist exploitation. Gandhi for example, while welcoming its spirit of enquiry as well as certain specific instances of its application, however saw Modern S&T as a whole as something that enslaves us further and stands in the way of our achieving Swaraj.
Captive to the belief that Modern S&T provides the template for all knowledge, the West made it the paradigm of  all other components of the Knowledge domain as well, such as Social Sciences, Economics, Politics, Philosophy and Arts -- knowledge in any form had to be 'scientific' for it to be considered valid and legitimate. Naturally, the questioning of Modern S&T by the non-Westernised world too is expanding to cover the entire Knowledge Domain, going beyond just S&T. While the question of Knowledge in Development debates may still not appear as significant as those of Equity, Freedom and Sustainability, it is becoming apparent that in many cases of contending standpoints there is likely to be an underlying issue of Knowledge. Deep down, the differences are
often likely to have their roots in differing epistemic standpoints.
In the Indian context, what has given strength and relevance to the opposition to the hegemony of Modern S&T, in terms of both theory and practice, has been the existence of strong Indigenous Traditions of knowledge, in areas such as food, agriculture, medicine, health, management of natural resources (water, forests and land), building and architecture, industries such as textiles; etc.
The same applies to Theoretical Sciences in these traditions, in addition to Culture, Music and Arts. It is also known that pre-British India had similar rich traditions in the areas of Education, Economy, Social Organisation, Polity and Self-governance. (The PPST (Patriotic and People-oriented S&T) Foundation and its associated organisations and individuals had contributed significantly to the development of this understanding starting from the 1980s.) A similar situation presents itself in many non-Western societies too, with traditions of knowledge in diverse domains having been central to their development into complex civilizations over millennia. Although colonialism has eliminated a large part of traditional knowledge in the non-West, many living traditions of today may still be capable of laying a firm foundation for challenging the hegemony of Western knowledge as part of a global resistance to Western Imperialism in the world of ideas. Without being a call for rejection of all Western knowledge, such a challenge aims to claim a rightful place for the indigenous in the knowledge space, taking whatever is useful and necessary from all traditions including the Western. Wherever significant capacities and infrastructure of Modern S&T have been generated over time, efforts have to be made to ensure that, whenever possible, these serve the essential needs of the people and the society. Focus on the knowledge question should not be taken to mean ignoring material reality; instead, as developing a comprehensive understanding of the existing material conditions and their historical evolution taken in their totality – and the role this understanding plays in human actions, collective as well as individual.
That the Knowledge space is beginning to get contested in recent times is a critically important and positive development for the entire world, not just for the non-Western world. It could help put an end to the destruction and ravages caused in the last few centuries , to both Nature and Humanity, by the domination of the West in the fields of S&T, Political and Economic theories, and theories ofthe Individual, Family and Society. Modern S&T does not accept multiple ways of looking at the material reality, all grounded on observations but focussing on different aspects of reality.
Ayurveda is a classic example of non-acceptance by Modern S&T of alternate ways of theorising. Also, it does not consider human intentionality, feelings and relationships in the scope of observations and theorising, thus leaving out an important part, perhaps the most important part in humanities and social studies, outside the scope of theory and action. The emerging contestation in the Knowledge space could potentially show a way out of this predicament, and replace it with something that is more holistic, humane, inclusive, tolerant, non-hegemonistic and sustainable. This new knowledge needs to go beyond the narrow "scientific rationality" and also include compassion.
It ought to include not just knowledge of external things but also knowledge of the self. Further, practice and experience need to be treated at par with theory. What is needed is a holistic vision of the world that includes Justice, Compassion, and Duty besides Equity, Freedom and Sustainability. The proposed Journal would address these broad concerns in the Knowledge space. Given the considerable experience that India has had with the Western Knowledge Systems and their institutions, particularly its Sciences and Technologies, as well as the existence of the many living traditions of Indigenous Knowledge here, India is well suited to address the issue of the contest and cooperation between different standpoints in the Knowledge Domain. India should be able to show how the Indigenous/Traditional and the Modern/Western systems of knowledge and understanding (including their Sciences and Technologies), despite their being fundamentally different from each other, can still be made to serve the needs of our people and our nation. The entire non-Western world too could benefit from this. This Journal is one of the expressions of this understanding and belief. The following are some of the broad areas that the journal would engage with:

1. Understanding and appreciation of the Indian knowledge traditions in various spheres, especially those pertaining to the material world and the human condition, and enabling them to play their role in the Developmental efforts.
2. Understanding where and how the institutions of Modern S&T and other Western Knowledge systems can be made to serve the essential needs of our people and our nation.
3. Comprehending the nature of the engagement and interface between the Modern/ Western and the Traditional/Indigenous in different spheres of knowledge and practice, and exploring formation of partnerships between the two.
4. Conducting enquiries into the foundations of different Knowledge Systems to develop a critique of the Modern/Western from the Indigenous/Non-Western standpoints.
5. Knowledge debates informed by Equity, Freedom, Sustainability, Justice, Compassion, and Duty.
6. Critical understanding, in the contemporary context, of the position of the individual, family, community (samaj) and polity in the history and traditions of India and similar other countries, and exploring how these could give the starting points for a new imagination of the future organisation of the economy, polity and society.
Within this broad vision, the Journal would encourage diversity of ideas and opinions, and would actively promote in its columns a culture of dialogue and debate on the Knowledge Question understood in the broadest sense.