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Academic research typically portrays the Maker Movement as a bottom-up emancipatory movement that emerged out of localised, grassroots initiatives. On the basis of a broad media ethnography that gathered data in Germany, Great Britain, and the USA, this article demonstrates the myopia of this assessment. Rather than being a bottom-up movement, the Maker Movement is in fact a pioneer community with intimate connections to the corporate world and the political class maintained by a globally spread organisational elite. The increasingly global sweep of the Maker Movement is a complex act of co-construction involving an abundance of different actors. With its curatorial centre firmly embedded within the offices of the Maker Media company—guiding the discourse on the movement's identity through its periodical Make: and its experiential experiences through international Maker Faires—the Maker Movement has its organisational basis in a franchise model that leaves it open to the flexible influence of an organisational elite who secures the intellectual and physical space for individual practitioners and local groups. ; Academic research typically portrays the Maker Movement as a bottom-up emancipatory movement that emerged out of localised, grassroots initiatives. On the basis of a broad media ethnography that gathered data in Germany, Great Britain, and the USA, this article demonstrates the myopia of this assessment. Rather than being a bottom-up movement, the Maker Movement is in fact a pioneer community with intimate connections to the corporate world and the political class maintained by a globally spread organisational elite. The increasingly global sweep of the Maker Movement is a complex act of co-construction involving an abundance of different actors. With its curatorial centre firmly embedded within the offices of the Maker Media company—guiding the discourse on the movement's identity through its periodical Make: and its experiential experiences through international Maker Faires—the Maker Movement has its organisational basis in a franchise model that leaves it open to the flexible influence of an organisational elite who secures the intellectual and physical space for individual practitioners and local groups.

Amidst world economic powers India pursuits to acquire 8% average growth potential from 2016 to 2020 fiscal geared up by accessing to urbanisation, technology adherence, banking and other structural reorganizations. Keenly awaited campaign "Make in India" was done on September 25, 2015, by the 15th Prime Minister of India at the Vigyan Bhavan, which was a significant attempt to create India, an effective global manufacturing hub. The prime objective of this initiative is to enhance the manufacturing prospect of India to 10% growth than to the present. The vision and mission of the present Indian Government was articulated by Prime Minister Mr.Narendra Modi in the maiden Independence Day speech. In his exceptional speech, he has convincingly depicted the plan of "Make in India" and wooed the world investors to focus India to invest and manufacture. By analysing the concept and philosophy of "Make in India" and also the understanding the standpoint of a number of reformers, economists, politicians and businessmen this paper presented the appropriate suggestions recommended for better Indian economic conditions to prevail.

Debt has been a common phenomenon in people's lives, both in the big cities, as well as in remote areas. This debt activity has been internalized into people's lives so that it cannot be separated no matter how small. There are quite a number of existing related literatures that deal with this. However, debt is only seen as a means to meet the daily needs of debtors, in which the relationship between creditors and debtors is not far enough studied. The study related to the relationship between creditors and debtors (if any) is still limited. This article seeks to complement the existing literature by examining debt and credit cyrcle that create new relationships in the spectrum of oil palm plantation employees. This ethnographic study takes place in the housing complex of oil palm plantation employees in Kebun Sei Muara, Kalimantan Island. It involved 26 female informants consisting of six women workers, six housewives, and fourteen female traders. Data was collected using in-depth interview in order to explor the reasons for debt, reason for giving debt, the implication of debt, and how parties are related to debt. While participatory observation is carried out by participating in the daily activities of the Kebun Sei Muara community, such as shopping at a food stall, attending parties, helping in various parties, gossiping, social gathering, etc. The study indicates that debt has become the foundation of reciprocity relations in Kebun Sei Muara. This debt is carried out for from daily needs to the need for making life cycle parties, which involve not only the poor, but also rich people. This creates a reciprocal bond between the debtor and the creditor, the host and the guests, as well as creates balanced reciprocity between them. This relationship raises an obligation for both actors involved to give and return the contribution for the attending parties. In this context, there is a norm that requires them to come to provide contribution in the form of money and/or goods to the host, and expecting to have a balanced reciprocity in return. The higher the status, the bigger the party, the more debts the host make, and the return contribution will be used to pay for the debt. The higher the status, the more contribution the guests have to provide, though it depends on the closeness between the host and the guests, as well their previous contribution. Community members, who do not participate in the debt circle, will automatically be ostracized from social activities and are considered as "the others". Conflict potentially occurs between debtor and creditor when payment is neglected, but this is depended on how the creditor responds to it. It is common, however, that this may be impacted on the future relationship not only between the two, but also with others in the Kebun Sei Muara.