Agriculture development in India has undergone many changes over the years. The changes especially in the last one decade are attributable to multiplicity of factors. Agriculture sector in Odisha is prone to high risk and uncertainties which in turn make it necessary to assess the magnitude of growth as well as instability. In the present study an attempt has been made on area, yield and production to estimate the compound growth rate and instability of maize for both the seasons kharif and rabi. The study used secondary data for the period of 1993-94 to 2015-16. Twenty three years data have been taken to estimate the compound growth rate and coppock's instability index and ranking the districts of Western Odisha on the basis of compound growth rate and coppock's instability index in decreasing order of their magnitudes. The compound growth rate and instability of the area, production and yield of the maize for kharif and rabi season in the districts of western odisha are studied. The districts of Western Odisha are also ranked according to the growth rate and instability of maize crop. Coppock's Instability Index is used as a measure of instability. The area, yield and production of maize showed a positive compound growth rate in both kharif and rabi season in Odisha.

The environmental crisis is considered to be one of the major issues faced by the humanity. It threatens the very survival of the world community. The industrialization on a rapid scale followed by urbanization amid widespread and unwarranted resource use, energy inefficient life style soaked the assimilative capacities of the environment, thus the problem of environment has become more severe. As a consequence, the natural ecosystems of the planet earth are changing in an unprecedented scale. The problems like global warming, climate change, acid rain, ozone depletion, greenhouse effect, etc. are the direct outcomes of this process and pose a grave threat to the survival of life on earth. Thus, in this situation of self-destruction, it is necessary to find out an alternative path for the survival of life on earth. Against this brief background this paper is based on Gandhian ideals on environment which offers a grand nonviolent revolutionary strategy for the building of a new world order, which could help in protecting environment and obtain sustainable development. In this paper I draw on Gandhiji's insight on ecological ways of living, appropriate technology, people centered developments, and village oriented economy stand out as realizable visions of tomorrow. Gandhian model of sarvodaya is concerned with a continued and healthy environment in which continued all-sided development of man may be possible. Gandhijis simple life style was born out of a belief and conviction that the resources of the earth are limited and human beings should limit their wants. Gandhiji's life was in complete harmony with nature, which showed the path of recovery from the present ecological crisis. I discussed how Gandhian philosophy of simple living in small communities and living in harmony with nature aims at building a harmonious relationship between man and nature.

Understanding Bhimrao Ramji Ambedkar as a movement, will not be wrong. His continuous struggle for reforming social system began with his own understanding of Hindu caste system. When he began his movement against this biased evil system, he first of all educated himself by understanding the roots of caste system and strongly claimed that Shudras were not there in the beginning of this caste system but were constructed as a new caste for performing menial tasks and serving other castes. He argued about the construct of Hinduism on false prejudices. He strongly argued to re construct Hinduism by using facts instead of false myths and mysticism. His argument was constructed not around bringing other castes down to the level of Untouchables rather to uplift Untouchables by educating them and giving rights to them, social and political. He was strongly fighting for reserving their representation in the ruling party and merging them in other castes.
Present paper describes how Ambedkar constructed this social upliftment of Untouchables as a movement by arguing that Hinduism as a religion has denied human treatment to Untouchables, hence, caste system should be annihilated. Their oppression and practice of untouchability cannot be removed until all castes were allowed to engage in inter- caste activities like, eating and marriage and become caste less. The paper also argues how denial and acceptance of his ideologies by caste Hindus and years of struggle against untouchability, led him to Buddhism and he found peace in conversion. His firm ideologies did not allow him to participate in the social construct, which despite of his arguments, denied to treat Untouchables as touchable and human.

In his much quoted verse above Rudyard Kipling revealed something of the nucleus of the long-lived tradition of Orientalist thought. According to J.J. Clarke, the ambivalence of the West towards the East is age-old. This ambivalence largely stems from the difference in religion and culture that the two poles share. Religion, an act of cultural construction circulates in a particular form and culture thereby, can be said to be a definer of character. Every culture thus develops its own particular values and beliefs. Elucidating this concept further, the paper intends to examine this thought by applying Said’s study of Orientalism to hegemonically Western discourse about the East and seek to highlight the fact that the East-West dichotomy is a result of ‘selective cultural mapping’, a deliberate attempt to alienate the East. To lay bare the East-West dichotomy and highlight the West’s selective cultural mapping of the East, the paper will analyze E.M Forster’s A Passage to India (1924) and its movie adaptation by David Lean and will do a comparative study. Furthermore, I will concentrate on highlighting the West’s fear of islamophobia and the consequences arising from it with due reference to the movie Khuda Ke Liye (2007), a Pakistani Urdu movie by Shoaib Mansoor.

Jotirao Phule born in 1827 into a family of gardener (mali) caste in Maharashtra. A caste which eventually had a very distinct position in the Maharashtrian society that particularly in that point of time because of the fact that these members lived closely by cultivation and selling fruits and flowers and thus, was largely concerned with rural cultivation and also with a large market in the urban. Jotirao Phule's selected writings tends to be very useful in understanding the cultural and social milieu of 19th century. The caste system continued to be a belief that human beings are organized in a hierarchy ordained by divine indulgence which is one of the more abandoned and challenging areas of India social history. Phule seems to endure as one of the few prevailing and significant voice that particularly transformed the history of Dalit discourses in India. Jotirao Phule's writing precisely in Ghulamgiri (Slavery), Shetkaryacha Asud (Cultivator's Whipcord), Jati (Caste) and Dharma (Religion) played a vital role in terms of intellectual and academic output that worked as a voice of marginalized people in the society during the 19th century. Phule's writing is very much restricted to a kind of anti-Brahmanical in nature. His understanding of the social structure during the 19th century was a sort of anti-Brahmanical in nature and further suggesting how influential were Brahmans during that particular retro. This paper will precisely focus on looking into the social implications and the extrapolations focused by the Phule over the underprivileged sections and his replication on the problems of caste. At the same time also focuses on understanding how Phule treated class-based discernment and how education as suggested by Phule a key factor in permitting class-based discrimination during the 19th century.

The paper discusses about the life, philosophy, and vision of an ideal society of Swami Vivekananda. A deeper analysis has been made on his views on the spiritual humanism, the institution of caste system, giving the deprived their lost individuality, a society free of superstitions, harmony of balance between spiritualistic and materialistic society, a system of education meant for man making and character building and above all a religion based on scientific temper and rationalism. The paper also has highlighted how Vivekananda's Vedantic ideas underlines a unique blend of East and West culture which regenerated the virtuous aspect of Hinduism unearthing its reach potentiality serving the humankind.

Disaster is defined as rapid and sudden natural calamity impacting the natural environment and socio-economic system that disrupts normal functioning of the community life. On the other hand, hazards are the pre-disaster situation in which some risk of disaster exists as human population has put themselves in a vulnerable situation. When the risk becomes tangible and impending, there is a distinct threat of disaster. This situation is not only threatening for national defence and security but may also pose various large scale medical, social, economic problems like epidemics, pandemics, shortage and scarcity of food and usable water, accumulation of waste, displacements of persons, problems of hunger and refugees etc. Poor are the worst sufferers in these circumstances. Disasters whether natural or man-made are not confined to a particular location or nation but are of a transnational character as it occurs throughout the world. It is beyond human comprehension and control as Nature has its own laws of creation, destruction and devastations. Human beings have made tireless efforts to protect themselves from the bad effects of these disasters.

Due to the result of various types of hazards, vulnerability and insufficient capacity to reduce the potentiality of risk, disasters impact individuals physically (through loss of life, injury, health, disability) as well as psychologically (fear, threat, stress, shock, trauma, behavioural and mental disorder, non-working of reflex action).The disaster risks in India are further contributed and aggravated by increasing vulnerabilities due to fast changing demographic profile and socio-economic conditions, poor and unplanned urbanization, infrastructural development within catchment area of high risks zones, environmental pollution and degradation, climate change, geological hazards, epidemics and pandemics.

Thus, disaster management requires the management of resource and responsibilities for dealing with all humanitarian aspects of emergencies; in particular, preparedness, response and recovery in order to reduce the impacts of disaster. Disasters are the consequences of natural and human hazards. Disaster planning should be aimed at prevention, mitigation and reducing the effects of various disaster which do occur. The identification of post disaster tasks, allocation of these tasks to organisation and individual and coordination of planning efforts of all potential responders are the basic element of the disaster planning process so that the eventual response when it is required is co-ordinated and effective.

Fateha-e-Ibreya or Tarikh-e-Assam is the one of the most important work dealing with socio-political history of Assam. Based on 17th century Medieval period of Assam, this chronicle gives a vivid description of the Mughal- Ahom conflicts. It describes the violent wars that took place between Nawab Mir Jumla and the ruler of Assam and Cooch Bihar during the reign of emperor Aurangzeb between 1661-1663.

‘Shree Jagannath’ is deeply associated with the universal religion that portrays the pure love and devotion of millions of people irrespective of any caste, creed and religion. The multi dimensional culture of our country is uniquely reflected in many ways in and through the Jagannath cult and spreads the message of noble ideal of human relationship of brotherhood and harmony. Neela Madhava of Oriya culture redefines the unification of the Hindu Trinity i.e. Brahma, Vishnu and Maheshwara and also reflects a synthesis of Pancha devat?s: Vishnu, Shiva, Durg?, Ganesh and Surya at different point of time. Ratha yatra is the significant journey of the Lord to be one amongst many. The whole process makes the humanity feel that in front of Supreme Being all are equal. In the eyes of God, all are equal and the opulent should not be egoistic. The cult of Jagann?th is an unique integration of both Dvaita and Advaita traditions of Hindu Philosophy. Shree Jagannath spreads the message of Vasudhaiva Kutumbakam,i.e. the world is one family. The cult also reaffirms that human life is transitory and the individual soul (Brahman) enters into a new body after a particular period of time to ensure the birth and death cycle of life through His ritual of Navakalevara that occurs once in 12 years.

The present paper is an analytical study of Physical & Mental health status of tribal girl children in Keonjhar district of Odisha. Data has been collected from different schools of Bansapal block of Keonjhar district. Keonjhar is the homeland of four different tribal races that include Juanga, Munda, Pradhan tribes. Girl children constitute the most vulnerable segment of any community. The objective of the paper is to assess the physical and psycho social development of well nourished and malnourished tribal girl children in the study area. The main objective of the paper is to identify the micro environmental factors influencing their growth and development of well nourished and malnourished tribal girl children within the age group of 5-15. The paper seeks to identify the physical and psycho social perspective of tribal girl children. The paper examines that how childhood physical and mental health of the tribal girls impacts their health status in adulthood and their reproductive health.

In recent years, a development has been seen in the arena of trademark apart from the regime of traditional trademarks the trade mark registries has seen an increase in the applications for sound, smell, color, tastes, Tarzan's yell, textures, scent, shapes etc. It is these marks which are termed as non-traditional or non-conventional trademarks. Now a question comes, from where if at all such non-conventional trademarks are entering the domain of intellectual property? Reason behind this invasion lies in the broad and inclusive definition of trademark as it has been kept wide open for interpretation. On one side the trademark has registered in past only those subject matters which are conventional in nature or such mark which are capable of being represented graphically i.e. in visual manner and contains words, figures, signs, symbols etc. On the other side with the development of law relating to trademarks emphasis has shifted towards functional character rather than traditional ontological stand of sign. Anything and everything that is capable of communicating to the public at large the origin of goods and services and is possess distinctive feature, becomes capable of being registered as trademark. This paper evaluates the different position with respect to non-conventional trademarks and their graphical representation and how law has developed with time. In this paper particularly law relating to sound and smell has been dealt in detail. The aim of the paper is to analyze the requirement of graphical representation of Non-conventional trademarks. In this paper in particular 'sound' and 'smell' marks will be dealt more elaborately. The objective is to critically analyze the position prevailing in US, EU, Germany, Australia and India.

Over the years, perspectives towards the idea of war have resulted in a fierce debate that ensues till date. On one side are the pacifists who believe that war and violence are unjustifiable. On the other side are the hawkish militarists who feel that engaging in violence for one's cause requires no justification. It is rather interesting to note that this debate between violence and non-violence can be traced in ancient Indian history too. This paper attempts to explore two perspectives of war which are polar opposites of each other. The two differing view-points have been explored through the lens of the Mahabharata and Ashokan inscriptions. Moreover, this essay will also briefly highlight how the study of perspectives towards war in ancient India can be made more nuanced and rich by carefully studying the tradition of hero-stones along with the texts and inscriptions.