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This book develops a critical understanding of Mahatma Gandhi's philosophy and practice in the context of contemporary challenges and engages with some of his key work and ideas. It highlights the relevance of Gandhi's legacy in the quest towards peace-building, equity and global justice. The volume examines diverse facets of Gandhi's holistic view of human life-social, economic and political- for the creation of a just society. Bringing together expert analyses and reflections, the chapters here emphasise the philosophical and practical urgency of Gandhi's thought and action. They explore the significance of his concepts of truth and nonviolence to address moral, spiritual and ethical issues, growing intolerance, conflict and violence, poverty and hunger, and environmental crisis for the present world. The volume serves as a platform for constructive dialoguefor academics, researchers, policymakers and students to re-imagine Gandhi and his moral and political principles. It will be of great interest to those in philosophy, political studies, Gandhi studies, history, cultural studies, peace studies and sociology.

Agriculture is a major source of rural employment and plays a crucial role in the economic development of India. The State of Indian Agriculture examines the present scenario of Indian agriculture and studies the trends at national as well as state level. The overall objective of the book is to analyze the impact of climate change on Indian agriculture and its implications for food security. The book recommends strategies to enhance productivity and the adoption of climate-smart practices to promote sustainable agriculture, thereby ensuring food security in India. It argues that there is an urgent need for a holistic and strategic approach to mitigate the challenges of climate change.

Nutan Kapoor Mahawar and Dhrubajyoti Bhattacharjee (Eds), Gandhi and the World. Macmillan Education, 2022, pp. 342, ₹1,650, ISBN: 978-9354552748.

This paper argues for 'power to the marginalized people', especially Dalits—who are socially oppressed, politically marginalized and economically exploited. It further lends voice to Dalit activists, who are raising the issues of making governance work for the poor and calling for economic growth that is imbibed with equity and social justice. Their emergence, fight for equality, resistance to caste-based oppression, the sexual onslaught against Dalit women and atrocities in various parts of Haryana, etc., are strong expressions of Dalit assertion. And, indeed, all this signals the rise of an educated class of Dalits demanding development with dignity, a legitimate right rather than just a charity or fulfilment of a Constitutional obligation owed by the Government.

The history of religious conversions has highlighted two aspects. One is the transformation in one's spiritual and transcendental realm and the other is the social and the political domain that encompasses a sense of rejection of existing religious and philosophical world views as well as assertion of one's political outlook. In this context, this article explores the contours of one of the most important political thinkers of modern India, that is, B. R. Ambedkar who embraced Buddhism after 40 years of his experiment with the Hindu religion. This article is divided into two parts; the first deals with Ambedkar's engagement with Hinduism with a hope of reforming the same but having failed in his attempt for 20 years, he declared to leave the religion in 1936. The second part deals with Ambedkar's both explicit and implicit deliberations for selecting the right noble faith, that is, Buddhism whose foundation was egalitarianism, based on equality and compassion. He used Deweyian experimentalism and Buddhist rationalism, to reject Hinduism and seek refuge in the reformed Buddhism, that is, Navayana Buddhism.

The history of religious conversions has highlighted two aspects. One is the transformation in one's spiritual and transcendental realm and the other is the social and the political domain that encompasses a sense of rejection of existing religious and philosophical world views as well as assertion of one's political outlook. In this context, this article explores the contours of one of the most important political thinkers of modern India, that is, B. R. Ambedkar who embraced Buddhism after 40 years of his experiment with the Hindu religion. This article is divided into two parts; the first deals with Ambedkar's engagement with Hinduism with a hope of reforming the same but having failed in his attempt for 20 years, he declared to leave the religion in 1936. The second part deals with Ambedkar's both explicit and implicit deliberations for selecting the right noble faith, that is, Buddhism whose foundation was egalitarianism, based on equality and compassion. He used Deweyian experimentalism and Buddhist rationalism, to reject Hinduism and seek refuge in the reformed Buddhism, that is, Navayana Buddhism.

The present paper examines the trends of fiscal deficit and economic growth in India from 1980-81 to 2017-18 and also analyses the impact of fiscal deficit on Indian economic growth by using regression model. The impact of fiscal deficit has always been a subject of intense debate. Some academician emphasized that fiscal deficit as a growth promoting tool due to increase in government expenditure, while others emphasize that the fiscal disciple as the most important for strengthening macroeconomic fundamentals of the economy. The regression result of the paper indicates that there is negative and significant impact of fiscal deficit on the economic growth of India. The research paper suggested that fiscal deficit within limit is good for economic growth and the government fund should be spent on beneficial projects. It is also suggested that sustainable economic growth and steady reduction in fiscal deficit can be achieved through fiscal policy reforms in India.Classification-JEL : C58

This article argues for Dalit activists and rights-based groups, who are voicing the concerns of Dalits' development in Punjab. Their emergence and achievement in securing Panchayat (common) land-rights in the Malwa region are the strongest expressions of the rising educated class of Dalits, who share common experiences of caste-based oppression, memories of humiliation and ages' old forced socio-economic marginalization. They are striving for equality in political, social and economic domains.

Women Empowerment is a well known development term in recent era. There are little methods available to measure it and analyse it. Empowerment has intrinsic, extrinsic as well as instrumental value. Apart from this, empowerment can be economic, social or political. In the broader form, empowerment means to delegate the power of freedom in choice and action. Women empowerment delegates more authority and control to women over those resources and decisions that affect their life. Un-empowered women have very limited power to negotiate better for their life in many ways formal or informal, direct or indirect and legal or illegal. There is no direct impact of financial aid covered under the scheme with respect to the selected respondents. But the aspects and areas covered in the scheme do economically support rural women and for their empowerment. Overall the respondents are satisfied with the entire coverage and the facilities provided by Rashtriya Bal Swasthya Karyakram.Classification-JEL : D31, D63, J16, N15