Recent disaster events all over the world have shown an abnormal increase in the frequency and magnitude of climate and weather associated disasters. Floods are one of such devastating, detrimental, and lethal disasters among all such events. Kerala floods-2018 was one such episode of a record-breaking cascade. During these floods, an excess of 42% downpour during the monsoon season resulted in unprecedented inundation causing about 477 fatalities, 12.47 lakh people were stranded, and around USD 36.71 million in infrastructure was lost. Huge losses and disruptions to essential infrastructure and services that are susceptible and exposed (such as WASH, power, transportation, telecommunication, health and education, etc.),, disturbing the developmental gains of the State, were reported. Considering the importance of vital infrastructural facilities in determining a region's socioeconomic well-being, the present paper aims at outlining the vital relationship between the disasters and development by analyzing damage patterns to the infrastructural systems of Kerala, India, as a result of the 2018 Kerala floods. A range of mitigation measures to safeguard such crucial facilities, such as interventions in early warning systems, involvement of the local government and communities in the planning and implementation process, and emergency response management, etc. have been proposed for the region's integrated, holistic, and comprehensive disaster management.

The process of globalisation is increasingly gaining the attention of scholars to a number of new frontiers of research that had previously remained outside the scope of the more established and settled academic disciplines, and religion is one such issue that is increasingly gaining the attention of researchers and academicians in the contemporary times. Therefore, the central issue in this paper is to understand why there has been so little written on the religion with regard to global politics and what is the significance of religion in the contemporary globalised world. Besides of it, this paper examines not only the notion of religion and globalisation but the relationship between these two also. The relationship between religion and globalisation has been understood in different ways, giving rise to different conceptions of the two also. The purpose of this paper is to examine religious aspects of global politics rather to assert that everything is religious. Therefore, even while religion is not the primary causal agent in international relations or global politics, it is one of the most significant intervening variables. Apart from that, it is also important to note that religion can provide a better understanding of international relations because religion is now one of the dominant factors driving contemporary global politics, and including religion in our discussions or debates will undoubtedly help us to improve the theory and research in international relations It could be argued that studying and comprehending international relations, including domestic and international political events, will be inadequate, limited, or partial if religion is not taken into account. The omission of such an important factor, which influences global politics in so many different ways and on so many different levels, must be addressed effectively.

The year 2022 marks the completion of 63 years in exile for the Tibetan community. Since 1959, when the Government of India first provided asylum to the Dalai Lama, Tenzin Gyatso; and the Tibetan community, the role of India has changed from a temporary abode to a point of reference for the community spread across India, Nepal, Bhutan, and Western countries. The dispersion of the community across the globe with varied and in a few instances, multiple identification agencies have presented academia with a question of the appropriateness of usage of terms 'diaspora' and 'refugee' as homogeneous semantic categories with regard to the community. It is, in this context, that the paper attempts to explore the overlapping boundaries and interrogates the suitability of these terms for the Tibetan exile community. The paper states that the usage of the term 'diaspora' is an outcome of the movement of Tibetans from South Asia, particularly India, to the West thereby making an argument that the usage of the terms 'refugee' and 'diaspora' goes beyond the semantic categorisation and is also connected to the question of Tibetan identity. This has been argued based on a discussion on four parameters namely, the legal status of Tibetans, their relationship to homeland, the dream of going to the West and the Tibetans living in India as the harbinger of a homogeneous national Tibetan identity.

The purpose of the study is to find out the level of Covid-19 Pandemic Related Perceived Stress and Coronavirus Anxiety levels among Higher Secondary School, Graduate and Post Graduate students of North East India during the 2nd wave of the Covid-19 pandemic, 124 students from North-East participated in the study 52 Males and 72 Females, Pandemic-Related Perceived Stress Scale and Coronavirus Anxiety Scales were used to assess the students, the scales were disseminated randomly where online tools such as Google forms was utilized through the internet. As the data acquired did not follow normal distribution Non-parametric tests were used on the data acquired, surprisingly descriptive statistics showed that in the overall samples Pandemic related perceived stress and Coronavirus Anxiety levels are very low among students of North East India and significant differences between males and females students did not exist for both the variables, Coronavirus anxiety (U = .982) and Pandemic Related Perceived Stress (U = .615) Significant positive correlation existed between the variables of Coronavirus anxiety and Pandemic Related Perceived Stress (r = .349) which is expected.

India has always been the central focus by all the countries of the world & it has been proficient to capture global lime light for greater part of the history. India holds its position or importance all along. As a major power or great power in world order, India's strategic policies taken into account as serious. As world's largest democracy, "second largest population, third largest economy in terms of Purchasing Power Parity, fourth largest army, 8th largest industrial economy, world's largest pool of scientists & engineers after the USA & a industrious middle class double the size of that of Japan & leader of third world"; India has no major role to play in world politics till now because of USA's influence in world politics. A symbol of a global shift from Europe to Asia, from the Atlantic to the pacific, from the North to the South; India is Asia's second largest power after China, it is part of BRICS's which comprises the 'emerging' powers , it's economic dynamism is impressive. India is not only emerged as a global power but also its proved that securing the seat in G20. India is also influencing the international politics and military sphere. India is also doing well in the sphere of maritime security, climate change, energy and cyber security. At least from the one decade India already has been shaping the international order. However, the real fact is that India's position will take sometimes to be the part of international multilateral order. India has to empower the intellectual infrastructure and the diplomatic approach. But the real thing is that USA is the most influential player in the international system. In spite of having all these potentialities of a super power she is lagging behind from world politics. It is because of the influence of USA after the cold war era; India's role in world politics is insignificant.

Gender is undeniably one of the most important factors of any society. Not only gender molds socio-cultural relations, dictates terms of interaction of the sexes and exposes the underlying structures of patriarchy, it also provides an epistemology to understand different processes in different temporal-spatial zones and understand and help understand aspects of colonialism, nationalism, caste, religion etc. with a new lens. Over the time, different scholars have worked on different aspects of gender and have tried to understand various phenomenon and challenge the existing notions through its gender analysis. Here we will discuss these different historiographical traditions that emerged in gender particularly in reference to India. According to Geraldine Forbes, since 19th century we find the evidence of early evidence of writings on women, but rather than reflecting the concerns of women, it actually reflected the perceptions of both colonial government as well as the local population wherein women became just the site where patriarchal forces asserted their power. So, the histories of this period talked about a golden age of women, followed by a declining Middle Ages where the condition of women became worse. The colonial history projected history as women's evolution to modernity wherein Britishers acted as an agent of emancipation and savior of women. Secondly both the European text and ancient texts they cited to justify their claims, projected a particularistic image of women who was self-sacrificing, devoted and occasionally rebellious and dangerous.

Caroline Bynum is an eminent American socio-cultural historian. Her magnum opus"Holy Feast and Holy Fast: The Religious significance of Food to Medieval Women" sets paradigms of relationships between religion and gender in medieval Christianity. From the history writing perspective, the text reflects the concept of New historicism with emphasis on the reliance on literature. In this paper, we will try to understand that, how does the food habit in the family, society or culture strengthen or challenge contemporaneous socio-economic facets in different chronological periods? How was the structure of beliefs, behaviour and connections fabricated around bread which shaped social relations? How did women see control over food about their identity and autonomy? How food, social norms, sexuality, and gender are interrelated in any culture?.

The Indian communities in Malaysia emerged in the colonial times, marking their socio-economic presence and contributing to the productivity of the region. But through the course of history, Indians have been subjected to institutionalized discrimination, through the tools of social segregation and violence ever since Malaysia received its independence. This paper attempts to trace the origins of the discriminatory arrangement that the community is subjugated to through historical connotations. Despite being a considerable proportion of the demography of the country, the experience of alienation and marginalisation from the mainstream has become a habit for the Indian community. The system of affirmative action policies in form of Bhumiputera debate have been central to the argument of discriminatory nature of governance along with religious persecution, lack of political representation, socio-economic differentiation and dearth of opportunities. There have been protests countering favouritism in policymaking processes like the HINDRAF movement but there hasn't been any concrete resolution to the same. This paper will highlight the above strands of discrimination faced by the Indian community and will aim to suggest measures to rectify their situation.

Sanskrit is one of the oldest languages of Indian subcontinent. With expansion of Aryan territory from Saptasindhu area to eastern India and thereafter some parts of southern India, it became popular in India. Sometimes, many kings like the Guptas also helped to disseminate it in the society. In this process, Sanskrit reached in the Bengal and in Bankura district also. Bankura district became a centre of Sanskrit learning. Many Sanskrit scholars were here who prospered the language with their works. Malla kings, local king of the area whose kingdom was stretched from Manbhum to Medinipur, patroned some of these scholars. Their capital Bishnupur of Bankura became a centre of assimilation of Sanskrit scholars. After their fall, many zamindars also patroned the Sanskrit scholars and gave financial help to open Sanskrit tols. Even in British period, we find many tols here. But as English language became popular among the people, as it helps to secure a job, Sanskrit with many other native languages started to lose its past glory. After freedom of India in 1947, though the Sanskrit tols of Bankura have got financial and academic help from the State government, they cannot recover their past glory. And now with this corona crisis, they are going to close slowly. But the Sanskrit scholars of the area are now raising their voices to continue the tols. And also almost every schools of the district have Sanskrit as the subject in secondary and high secondary level. The colleges under Bankura University and the Bankura University also offer many courses on Sanskrit in under graduate and post graduate level. We hope for a better condition of Sanskrit learning in Bankura in future.