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The persons or firms linked with the either way of financial transaction are known as participants of financial inclusion financially included otherwise financially excluded. The normal way of flow of money is routed through banking system, post office, insurance and FBFC channels. The MSE is financially included with operation of saving account, current account or loan account with banks; financial transaction with other government financial agencies as well as some private sector NBFC. Recent initiatives of Government of India and Indian Banking system have accelerated the performance of financial inclusion through various schemes such as MNREGS, Jandhan, Atal Pension Yojna, MUDRA and so forth. The MUDRA scheme, credit scheme for MSE, credit scheme for KVIC & Coir firm, Kishan credit card, General Credit Card are exclusive financial inclusion scheme for MSE credit. Out of total size of MSEs, less than forty percent units are getting benefits from schedule commercial banks; as on 2017-18 only Rs. 1337 billion credit facilities given by the lending institutions. The paper examines the current status and potential prospect of financial inclusion at given numbers of units and employment.

The persons or firms linked with the either way of financial transaction are known as participants of financial inclusion financially included otherwise financially excluded. The normal way of flow of money is routed through banking system, post office, insurance and FBFC channels. The MSE is financially included with operation of saving account, current account or loan account with banks; financial transaction with other government financial agencies as well as some private sector NBFC. Recent initiatives of Government of India and Indian Banking system have accelerated the performance of financial inclusion through various schemes such as MNREGS, Jandhan, Atal Pension Yojna, MUDRA and so forth. The MUDRA scheme, credit scheme for MSE, credit scheme for KVIC & Coir firm, Kishan credit card, General Credit Card are exclusive financial inclusion scheme for MSE credit. Out of total size of MSEs, less than forty percent units are getting benefits from schedule commercial banks; as on 2017-18 only Rs. 1337 billion credit facilities given by the lending institutions. The paper examines the current status and potential prospect of financial inclusion at given numbers of units and employment.

Manjula Padmanabhan is a science fiction writer who started a new trend in Indian English novels writing in the 21st century. She is a distinguished playwright, artist and fiction writer. She is known as India's first woman cartoonist. The Island of Lost Girls (2015) is one of the most beautiful creations of Manjula Padmanabhan. The novelist writes in the tradition of dystopia of H G Wells and Aldous Huxley. The novel, The Island of Lost Girls, reflects many imaginary enclaves where gender based identities have been created on the basis of power play and sex ratio: male only and female only. Such enclaves are gendered in their construction: and define the identities, gender, sex and sexuality of the residents. Both of such enclaves are technologically equipped and have controlled natural means of production and development. All natural phenomena have been denaturalized and regulated with technologically produced artificial body organs and elements. In these enclaves all that is natural and ecological has been made artificial. Technology has destroyed ecological system of the enclaves where no natural growth takes place. Here, power politics defines pleasure, manners of dressing, development of body organs, sexual preference (most of the times, compulsive or forced), masculinity and femininity, homosexuality and heterosexuality, pervasiveness and alike.

There is sufficient evidence to establish the institution of local self-government is almost prehistoric, and the conception is indigenous to the Indian soil. It has originated since the Vedic Period. Municipal governments have flourished in India since time immemorial. While kings rose and fell, Village Panchayats which formed an essential part of the local as well as the national life, helped to preserve democratic traditions in social, economic, political and cultural life. We get numerous references about local self-government Manuscript, Ramayana, Mahabharata and Kautillya's Arthashastra.Sabha and Samiti in the ancient Hindu period and Village panchayats in the Mughal periods, flourished as an autonomous bodies like panchayats.But during the British rule, the autonomy of village panchayats gradually declined with the establishment of local civil and criminal courts; revenue system and police organizations, increase of communications, and the spread of western education and culture etc.

Everyone has the right to education from birth. It emerges as the most vital factor spinning the wheel of progress in the developed nations. It plays pivotal role in the process of overall growth of human beings and it can be assured man's personality & dignity. Education is the most powerful tool which can shape the destiny of an individual as well as the whole nation. Education should be free, at least in the elementary & fundamental stage. Right to Education, is held as a very important human right & is the foundation of good citizenship. The Right of children to free & compulsory Education Act, 2009 passed by the Indian parliament & came into effect on 1st April 2010 in India. This act may be considered as the Magna Carta of Elementary Education in India. The Act promises to ensure education for all children between 6-14 years. Right to education has become a fundamental right of children of the age group of 6 to 14 years. RTE is also part of Article 21 of the constitution of India. Article 21 says about right to life, but it can't be completed without giving the Right to Education. Punishment in schools leads to disruption of the entire process of learning. Children have the right to protection from all forms of violence, abuse & mal-treatment. Corporal Punishment is a violation of children's rights & harmful to children. It could lead to emotional & physical problems. Corporal punishment could be classified as physical punishment, mental punishment & Discrimination. Corporal punishment should be considered as child abuse & prohibited in all our schools.

This article identifies two main perspectives on flood control: the traditional and the modern hydrological. The objective here is to look at the contest between them from the point of view of the politics of knowledge. The traditional perspective views floods as a part of life and focuses on people's wisdom or local knowledge of flood control. The hydrological approach, on the other hand, is mostly concerned with taming a river and views floods as a disaster that ought to be controlled and possibly eliminated. This perspective dominates the policy of the post-colonial state in India. There are five vantage points, such as historical context, state policy, political economy, collective action and epistemology, to understand the politics of knowledge around floods. In the first section, through history we discuss the transition from the colonial to post-colonial India on the issues of floods, dams and embankments. The second section of this article describes the flood policy and politics around it, from Patna Flood Conference (1937) to Disaster Management Act, 2005. In Political Economy section the article explores the link between land-holdings, tenancy and floods and also observes how agriculture has changed due to floods. The fourth section, Forms of Collective Action, explores the politics of collective action. Epistemology section presents the debate of lokvidyavs versus rajyavidya or living with floods versus hydrological knowledge.

On rare occasions when historians study political thought articulated in Sanskrit in pre-Mughal and Mughal north India, they do it in isolation from studies of 'religious' or legal ideas. This article focuses on Vidyapati, a prolific but neglected poet and scholar of north Bihar from the understudied fifteenth century. A historical–critical examination of two of his Sanskrit texts, Puruṣaparīkṣā and Likhanāvalī , reveals that he used his expertise in Sanskrit literary and philosophical tradition as well as his familiarity with the other cosmopolitan culture—that of Persian—to weave together a discourse on nīti (ethics/state policy). He drew ideas and authority from an earlier 'classical' tradition but anchored them in recent history and articulated them in contemporary flavour. Drawing upon dharmic and dharmaśāstric injunctions, he treated gender, varṇa and state as part of a continuum, a singular domain of socio-political order.