Odisha

Odisha’s industry sector began a phase of high growth
in 2002–03. It contributed just 24% to the gross state
domestic product in 1980–81, but 38% in 2007–08,
before declining to 33% in 2012–13. This paper points
out that organised manufacturing, especially in basic
metal and alloys, has been the driver of growth in
the last decade. The average productivity of labour in
organised manufacturing increased during 1981–90,
peaked in 1989–90, declined in 1991–2002, and has
been rising again from 2002–03. Labour productivity
has grown the most in basic metal and alloys, and
capital accumulation in paper and paper products.
Capital productivity shows a negative trend overall. Total
factor productivity fell in manufacturing as a whole and
three major sub-sectors, barring basic metal and alloys,
and chemical and chemical products.

This Committee is of the firm view that allowing mining in the proposed mining lease area by depriving two Primitive Tribal Groups of their rights over the proposed mining site in order to benefit a private company would shake the faith of tribal people in the laws of the land which may have serious consequences for the security and well being of the entire country.

The work is an attempt to map the population of Bhubaneswar urban agglomeration and its out-growths which is growing exponentially after topping the potential list of smart cities. The city is a major hub of IT and education sector attracting a chunk of migrants from other districts of the state as well as the neighbouring states of Jharkhand, Bihar, Andhra Pradesh, Chhattisgarh. The potential area for expansion and increasing credibility to facilitate a growing population is an unique characteristic of the district with the capital city as its heart. Work is based on Walter Isard's methods in a simplistic manner.
1. ARITHMATICAL INCREASE METHOD OF PROJECTION
2. GEOMETRIC INCREASE METHOD
3. INCREMENTAL INCREASE METHOD

Migration of unskilled labour out of agriculture is a basic characteristic of the process of industrialization, urbanization, modernization and economic development both historically and contemporarily. This paper outlines the recent developments in agricultural labour markets in rural odisha and investigates the issues of agricultural out migration and their implications for agriculture both from theoretical and empirical perspectives. The results indicate that migration does matter. It impacts on labour supply, real wage rate, productivity, output and cropping pattern in agriculture. The overall results contradict the prognosis of the surplus labour model and are consistent with the propositions of the market theory of wages as also with the findings of some of the earlier studies concerning other countries/areas.

We, Adivasi leaders, academics, activists and all those concerned about adivasi peoples’ rights and their futures, call on the IUAES, (International Union of Anthropological and Ethnological Sciences), IAA (Indian Anthropological Association) and the World Council of Anthropologists,
to change the venue and sever ties with the giant Factory School,  Kalinga Institute of Social Sciences (KISS), Bhubaneswar, Odisha, India to stop it from hosting the 2023 World Congress of Anthropology (WCA).
Schools like KISS disinherit adivasi children from their histories and describe adivasi ways of life as ‘backward’ and ‘primitive’. Referring to a tribal community in Odisha, Mr. Achyuta Samanta (founder of KISS) has said, “….. they fill up their stomachs only with the forest products and cover their bodies with the leaves of the plants. There are 13 primitive tribes in Orissa. They live, they sleep, on the branches of the tree like monkeys”. Schools built on this colonial and racist foundation are stripping adivasi children of their identities, spirituality and connection to their ecologies.
KISS has been taking funding from mining and extractive industrial corporations like Adani and Nalco and partnering with Vedanta to name a few, to run its model. Besides these, as found on their website and annual reports, KISS has signed MoUs with dubious industrial houses like National Mineral Development Corporation (NMDC), EMAMI and RECL (Rural Electrification Corporation Limited). It has recently opened Adani-KISS factory school in Mayurbhanj, Odisha.
It is an established fact that mining and extractive industries have been historically oppressing and exploiting adivasi communities by illegally grabbing their habitats for profiteering. When KISS partners with such companies it enables an atmosphere of learning that teaches adivasi children to support the mining and industrial economy that feeds off their lives and lands. Such partnering teaches Adivasi children to support the mining and industrial economy that feeds off the lives and
lands of their own communities. In the words of Dongria Kondh elder Dodhi Pusika, “Children are being taught in these schools to get them to sell our land and mountain ... they will become useless and become brokers for mining companies ... We don’t agree to that.” 
Schools built on this colonial and racist foundation, with support from giant mineral extraction corporations, are contrary in every way to the spirit, ethics and mission of modern anthropology.  We believe that anthropologists around the world should and would boycott KISS
which would otherwise give further legitimacy to their model.We strongly believe that anthropologists should not dignify an institution like KISS that treats adivasi children as lab rats.

The article describes the process of translation and linguistic validation of Recovering Quality of Life (ReQoL) scale in Odia an eastern Indian language. While there are a few generic quality of life measures for use in health related subjects, there is none specific for mental health available in Odia. ReQoL is translated to Odia to bridge this gap. The translation and linguistic validation process was guided by the suggested methodology for translation of scales which involved forward and back-translation, pilot-testing involving patients, review and reconciliation steps. There were no major concerns in the translation process; the translated scale in Odia was observed to be easily comprehensible by the patients and useful in the clinical scenario.

In comparison to other linguistic movements in India, Orissa is the single instance of a pan-regional linguistic identity that made a successful negotiation with the colonial state by using constitutional means. Subsequently, like many other linguistic movements that culminated in statehood in postcolonial India, its appeal waxed and waned. It gradually declined in the second half of the twentieth century, as language came to be displaced by issues of development as the prime movers of identity politics. At the Margins addresses these broader questions of poverty, marginality, ethnicity, and identity in Orissa in the twentieth century.
The work challenges the idea of 1947 as a watershed and seeks to grapple with the themes of regionalism, language-based ethnicity, centre-state relations, and the interrelationships between development and democracy across this divide. It will be a significant addition to studies in the politics of cultural identity and of democracy and development in the global South.

Migration is one the most important demographic component to determine the size, growth and structure of population of a particular region, besides fertility and mortality. For a large country like India, the study of movement of population in different parts of the country helps in understanding the dynamics of the society and societal change better. Bhubaneswar is one of the magnets for migrants in east India attributing to its exponential growth rates. This is an attempt  to map the migration pattern in the city and the state.

Public policy is meant to maintain order or address the needs of citizens under the provisions of the Constitution. If policies are pro-people and properly implemented, they may prove beneficial, else they end as counterproductive. However, effective communication is a must to achieve the goal of a policy. In the Indian context, the administration faces difficulties to address the communication needs of a diversified population. When it comes to a poorly-developed state like Odisha, the challenges are multiplied. Community Radio Stations in the state, still a few in numbers, tried to bridge the communication gap created due to drastic disparities and distracted mainstream media. They promoted pro-people policies and at the same time also raised their voice against faults in the policies. This paper is based on collected data from secondary sources and intensive interviews with persons involved in community radio movement in Odisha.

Goods and Services tax is one of revolutionary tax reforms in India applicable from July 2017. The basic aim of this reform is to remove all cascading effects and to bring uniformity in tax and market throughout the nation. During this three years of its implementation, it has been amended number of times to make it simpler and user friendly. Customers are the major stakeholder of this reforms and the success of this new tax laws depends upon the acceptance by them in right prospective including others. In this paper, an attempted has been made to study the impact of goods and services tax on customers’ perception in Odisha state. Structure questionnaires have been used to collect responses covering different districts of Odisha. It is concluded that more than 95% of customers are at least know something about GST and customers education, profession and place play a dominant role in deciding the perception of customers towards prices, expenditure and consumptions after implementation of GST

The Dongria Kondh indigenous people of south-eastern India have resisted mining proposals in their forested hills, for spiritual, livelihood, and other reasons. Implicit in their struggle for survival against external threats is the assertion of a different way of life and worldview, challenging today's notion of 'development' for well-being. This essay brings out some elements of this assertion.

This paper focuses on certain Hindu beliefs, traditions, and even gods and temples or shrines having their origin in the Adivasi beliefs with a focus on Sarna faith among the Santhal community. It has been argued that it might be possible that Hinduism in India has evolved from Adivasi beliefs or appropriated elements of Adivasi beliefs and a faith system of cultural and ritualistic patterns has emerged in the shared and contested lives of Adivasi and Hindu people.

Odisha is known for her colourful festivals. The festivals are numerous, spread over all the twelve months of a year. The village life centres on agriculture. Therefore, there is an intimate relationship of festivals with the numerous agricultural operations that take place. Orissa Festivals are also observed as part of Hindu religious faith. Dates for Orissan festivals are determined by the traditional Hindu calendar. The specialties of most of the Orissa festivals are that, on these occasions, much merry¬making is done, new clothes are worn and special dishes are prepared at home. The Orissa cuisine is at its test in these functions. Delicious dishes prepared include small cakes known as Pitha' and also sweets made from milk. Festivals carry forward people's tradition and cultural heritage. A brief List of major festivals of Orissa during is Calendar year as January : Makar, Dhanu Yatra February: Magha Saptami, Saraswati Puja March : Dola Yatra (Holi), Siva Ratri April : Sokastami, Mahavisuva Sankrati, Rama Navami May : Jhamu Yatra, Chaita Parva June : Sitalsasthi, Raja Festival July : Car Festival (Rath Yatra) August : Jhulan Yatra, Rakhi PurnimaSeptember : Ganesh Puja October: Durga Puja, Kumar Purnima, Diwali, Nuakhai November : Kartika Purnima, Aunla Nabami December : Prathamastami. 'Traditional Food ' might sound boring, since of late there has been an increasing trend to consume or cook foodstuffs which are trendy or are promoted by big brands. Well, these are fine once in a while but alarmingly, these are fast replacing the traditional diets on a routine basis besides causing serious health problems. On a contrary, traditional meals have been developed with time and methods of cooking preserved through years keeping in mind the usefulness of ingredients. These dishes aren't just a part of our culture but are also a storehouse of nutrients. In Each festival, there is a certain type of food which have Nutritional value, Socio-cultural, seasonal impact with relation to Culture and heritage of the common man some of them being very rare and typical grandma's recipes which our children may never be able to relish. Ironically many of these are also being reintroduced as health foods. But the fact is that it's a legacy we have inherited and should preserve it. It should not be confined to temple Prasad or to be consumed on select occasions only. Mothers and homemakers should try and introduce as many. The Cope of this paper is to make alive this cuisine in the Modern era

Odisha is one the fastest growing state economies in India. According to 2015-16 Economic Survey, Odisha’s gross state domestic product (GSDP) was expected to grow at 7-8% in the 2014-15. Odisha has an agriculture-based economy which is in transition towards an industry and service-based economy. According to Dun and Bradstreet report, the GSDP is expected to grow at a rate of 8.1% during 2015-2020. Odisha is also one of the top FDI destinations in India. However, the state faces
several developmental issues in terms of regional disparity. Removal of regional disparities has been one of the important development strategies of the State Government. However, due to several economic, social and institutional obstacles, all regions in Odisha have not shared the gains of development in an equitable manner. Some regions continue to remain backward. The undivided districts of Koraput, Bolangir and Kalahandi (KBK) form one such region where the incidence
of poverty is very high. Several other pockets of southern and western Odisha are also socially and economically depressed. These regions are also frequently visited by natural calamities including severe droughts and floods. Persistence of heavy incidence of poverty in these regions is a cause of concern. Nine key initiatives, which have been taken to address problems of underdevelopment and regional disparities, are: Special Plan for KBK districts, Biju KBK Plan for KBK districts, Biju Kandhamal ‘O’ Gajapati Yojana, Backward Regions Grant Fund, ACA for Leftwing Extremism Affected Districts, Gopabandhu Gramin Yojana, Western Odisha Development Council for backward western districts,
Grants-in-aid received to bridge critical infrastructure gaps in identified sectors in the Tribal Sub Plan (TSP) areas, and implementation of development programmes in TSP areas funded out of Special Central Assistance. The State needs to conceptualize a well articulated development strategy with special emphasis on poverty and human development with emphasis on building rural and urban productive infrastructure, strengthen the momentum already gained in mobilizing rural poor with emphasis on, women and vulnerable groups, Strengthening social security system to reduce IMR, MMR, provide food security, and increase female literacy etc, Focused efforts for reducing poverty and achieving Sustainable Development Goals, Improving governance and service delivery mechanisms, Promoting broad-based growth, encouraging private investment, public private partnership and
public private community partnership, Emphasis on creation of adequate self-employment / employment opportunities, Enhancing and promoting convergence at district level across large number of Government programmes through strengthening Integrated District Planning to achieve the SDGs, Focus on household based Micro-Planning to provide support for livelihoods of most vulnerable groups in different parts of the State with special emphasis to KBK region.

The present study attempts to analyse inter-regional disparity in rural infrastructure in the state of Odisha. Three separate indices have been developed for different categories of rural infrastructure- physical, social and financial - with help of the Principal Component Analysis before unifying them to a single index known as the Rural Infrastructure Index (RII). The study observes that there exists vertical inequality in the spread of different categories of infrastructure in the state. Disparity is the severest in the case of financial infrastructure. The study attributes underdevelopment of Kalahandi- Bolangir-Koraput (KBK) belt and some of districts of western- central Odisha to the underdevelopment of rural infrastructure. The analysis lauds the formation of special plans such as the KBK plan and formation of Western Odisha Council by the government. It calls for a time-bound delivery system and region-specific measures in place.

How do humans come to care for their environment and what turns them into conservationists are central questions in environmental politics. Recent scholars have turned to Foucault’s ideas of “governmentality” to understand how technologies of power intersect with technologies of the self to create “environmental subjects,” that is, people who display a sense of commitment to the conservation of the environment. In this article, I argue that the applications of governmentality tend to privilege technologies of power and pay insufficient attention to the role of affect, emotions, and embodied practices in shaping human subjectivities. I draw on Spinoza’s framework of affects and Hardt and Negri’s idea of “affective labor” to bring attention to the processes through which human beings make themselves and the role of affect and environmental care practices in shaping subjectivity. Using the example of community-based forest conservation efforts in Odisha, India, I argue that we need to look beyond economic and political rationalities to explain human action and behavior. I suggest that villagers’ efforts to regenerate degraded forests involve affective labor in which mind and body, reason and passion, intellect and feeling are all employed together. Through the daily practices of caring for the forest and helping the forests grow, villagers not only transform natural landscapes but also transform their individual and collective subjectivities. I conclude by elaborating on the “biopower from below” of these environmental care practices.

Pension funds nowadays in India play a huge role in development of the economy and it plays active role in the Indian equity markets. This induced the Government to take major steps in pension reform by introducing thèDefined Contribution' New Pension Scheme (NPS) to all Government employees who joined after 1.1.2004. A change both in the perception towards acceptability of the new pension scheme which adds to the quality of life in the years to come and if the person further provides for healthcare he can add years to his life. This paper examines the perception towards the acceptability and implementation of the new pension scheme of Government of Odisha. The results of this research can be of immense value to the insurers for framing and designing suitable pension products, addressing customer needs. In the end, the customer would benefit largely from this study, as pension products would be designed to suit his / her requirements.

Shaped like a giant chariot, the temple is known for the exquisite carvings that cover the entire structure. The Konark Sun Temple is dedicated to the Hindu Sun God Surya and is the most famous of the few sun temples built in India. The Eastern Ganga dynasty king Narasimhadeva I initiated the construction in c.1250 CE but there are legends that the temple never met its climax. In Hindu mythology, Sun God Surya is portrayed riding a chariot of seven horses. It is from here that the idea of the temple being constructed in the form of a chariot is taken. The temple follows the Kalinga or Orissa style of architecture which is a subset of the Nagara style of Hindu temple architecture. The Odisha style is believed to showcase the nagara style in all its purity. Nagara style has three major elements i.e., mandapa, garbhagriha and shikara (tower). Although shikara of this temple is lost today, only the jaganmohana and the pillared bhoga mandapa (refectory hall), also known as the nata mandapa (dancing hall) owing to the numerous sculptures of dancers and musicians on its walls and pillars, in front, remain. Historians differ in their stories about what actually happened to the magnificent temple that was so close to its completion. Most accepted theory that remains is that the architect of the temple was really passionate about his art. He believed in the sanctity of his work and considered Konark as the highest level of his architectural skills. But failing to finish the temple, the architect was disappointed in himself. Then came the news of the Chalukyan attack on Kalinga and also on the temple. Foreseeing that the temple will get in polluted hands and lose its sanctity the architect himself destroyed his very own masterpiece, the legacy of his artwork, the Konark temple.

Manoj Das is a leading senior writer within Indian literature, with his novels, short stories, and poems centring on village and rural life, mingling realism and everyday experiences with elements of mystery, mysticism, and the supernatural as he explores the vicissitudes and aspirations of the human condition. As he describes here, Das has been "greatly influenced" by the transition and transformation of India from colonialism to postcolonialism. His writings-with dramatic suspense, magical realism, and a style that with a minimal touch can convey nuances of character, motivation, and emotion-evocatively capture some of the most distinctive aspects of Indian culture, spirituality, arts, and history. His work has been compared with other famed Indian authors, particularly those writing in English (Mulk Raj Anand, R. K. Narayan, Raja Rao). In this interview, Das reflects on his life work, including the role of translation (in an Indian context of "transcreation"). Das also shares his candid views on the poetics and politics of "regional language literature" (RLL) and "Indian writing in English" (IWE), an opposition relevant to postcolonial studies in the context of the (national and international) distribution and reception of literature and the wider politics of language. Conducted in the southern Indian city of Puducherry, home to the Sri Aurobindo Ashram, this interview presents the influence of philosopher and guru Sri Aurobindo on Das and his work, including Das's most recent scholarship on Sri Aurobindo. Das also discusses the influences on him by the well-known Indian writers Bankim Chandra Chatterjee, Fakir Mohan Senapati, and Rabindranath Tagore. This is the first interview with Das published outside of India and in the West.

This is an effort to put together a journal with the choicest creative articles in Odia Literature and creativity in other fields of artistic expressions linked to Odisha for an international readership; with an aim of propagating, promoting Odia literature and creativity worldwide. Articles ('poem, short story, art, and other creative forms') are invited for the Srujan: The Creativity Journal. Please send your selected articles only. Submit one article at a time; for poems you can send up to 3 small poems. Do not send essays and critiques. This is a multilingual journal accepting creative articles of translations from and to Odia from different languages; along with article from Odia people writing in other languages.

The Government of India Act of 1935 provided Orissa with the status of a new province and also made provisions for the constitution of a Provincial Assembly. After Independence, the new Assembly passed the Orissa Gram Panchayat Act 1948. It was the first legislation prescribing constitutional power to Gram Panchayats in Orissa. The current version of the act is the Orissa Gram Panchayats Act, 1964.
The provisions of the Act were to be extended to different areas of the state from time to time and they could be withdrawn as and when necessary, depending upon circumstances. In the year 1950-51, 500 Gram Panchayats were set up in different areas of the State. It was assumed that successful functioning of Panchayats in selective villages would serve as examples to the surrounding villages, which in turn would be prompted to demand the establishment of Gram panchayats of their own. This experiment, however, did not succeed because in many villages as people were misled by the misconception that in the areas under the jurisdiction of the panchayats, people had to pay additional taxes and fees to the panchayats without receiving corresponding amenities in return. The State Government, therefore, adopted a scheme of establishing Panchayats covering an entire district or a sub-division from 1952-53. The provision of withdrawal of Panchayats from certain areas was deleted in the Orissa Gram Panchayats (2nd amendment) Act, 1957.
During 1958-1961, Community Development (CD) Blocks were set up in selected areas of the state. The first Orissa Zilla Parishad Act was enacted in 1959 and subsequently amended as the Orissa Panchayat Samiti and Zilla Parishad Act, 1959 in the year 1961 (Orissa Act 24 of 1961). This act is now referred to as the Orissa Panchayat Samiti Act, 1960. In 1961, a 3-tier system of Panchayati Raj Institutions was established in the State. The intermediate tier or the Panchayat Samiti was made the implementing agency for all programmes. All funds for Community Development were given as grant-in-aid to the Samitis. Gram Panchayat was treated as the unit for the formulation of developmental programmes. Zilla Parishads were to function as the Supervisory body in charge of preparing the master plan of development programmes. Zilla Parishads, which were abolished in 1968, were established again after the implementation of the Orissa Zilla Parishad Act, 1991. Despite the Panchayat Samitis emerging as important institutions for the implementation of development programmes, poverty alleviation programmes and social security schemes, Panchayat Samitis and Gram Panchayats were not as effective as institutions of self-government.
In 1992, the 73rd amendment of the constitution mandated that the government shall endow Panchayati Raj Institutions with such powers authority as may be necessary to enable them to function as units of self-government. After the 73rd amendment, the panchayat laws were amended according to the provisions of 73rd Constitutional amendment as given below: (i) Reservation of seats in favour of SC, ST, OBC and women. (ii) Constitution of Election Commission and Finance Commission. (iii) 5 years tenure for Panchayats. (iv)Redefinition of the Powers and Functions of the Gram Sabha and Palli Sabha. Pursuant to the 73rd Constitutional Amendment Act 1992, Orissa has suitably amended the existing laws relating to Panchayats, which include the Orissa Zilla Parishad Act 1991, the Orissa Panchayat Samiti Act 1959 and the Orissa" Gram Panchayat Act 1964. Under the legislation, as it stands amended, Panchayats at all three levels have been entrusted with duties & functions with regard, to 21 matters listed in Eleventh Schedule of the Constitution.
In Orissa, either the Chairperson or the Vice-Chairperson of all three tiers of Panchayati Raj Institutions (PRIs) is a woman. Orissa Panchayat laws were amended to keep them in line with the provisions of the 73rd Amendment and Provisions of Panchayats Extension to Scheduled Areas Act, 1996 (PESA). Orissa was the first State to conduct PRI elections in accordance with the PESA act, in 2002. All the offices of elected heads of 3-tier PRIs in Scheduled Areas have been reserved for STs. Gram Sabhas and Palli Sabhas have been given more statutory power after the PESA Act came into force.

The present education age is termed as open education and E-learning in the globalization of education. So here the present study focuses on the actual condition of tribal women education in the district and different ongoing modern measures taken by government to improve it as well as its effectiveness for decadal literacy change on girls' education in tribal areas of Keonjhar district. To achieve these objectives three research questions were established and Focus of the questions was to examine the significance of tribal women education for concern govt. Existing and expected role of tribal department in particular as well as contribution from government in general for tribal women's' education was also aimed to explore in research questions. The findings by the researcher disclosed that in some cases the family's positive perception towards their girls' education these are mostly high classes family, also found negative perception of most of the families due to lack of proper education and financial problem. However, at the same time severe scarcity of human resource and physical infrastructure for girls' education were highlighted in the areas that are the fault of govt. The paper recommended several empirical steps to overcome these problems including provision of new school locations and ensuring the availability of school buildings, supporting infrastructure. Financial aid for poor students also proposed in the study.

Parlakhemundi was the capital city of the famed Parlakimidi Jamindary, now situated at the southern part of Odisha in Gajapati district. History has witnessed this city as the epicenter of the rule of Eastern Ganga dynasty. During the English rule though its status has been squeezed to a Estate only, it has never stopped its development activities. The benevolent attitudes and broadmindedness of the rulers have also impressed the Eglish officers at several times.  So they have entitled its ruler Gajapati Krishnachandra dev with Maharaja Title.  This state has played much important role in assembling the Odia speaking parts, propagating modern education system, building state infrastructures etc.

This paper presents the empirical findings of implementation of the Provisions of Panchayat (Extension to Scheduled Areas) Act, 1996 (PESA) and its implications for making decentralised governance effective in scheduled areas of Odisha. It highlights how the Panchayats , the Palli Sabhas and the Gram Sabhas as unit of decentralised governance are functioning under the provision of the PESA Act based on field level evidences. In this context, a main objective of this paper was to understand how the Panchayats are institutionalised and made functional in these areas based on the field data collected from two tribal (scheduled area) districts (Sundargarh and Koraput). The main research questions of this paper are (i) what are the evidences of the implementation of this Act in Odisha and how it is implemented?, and (ii) how the Panchayats are functioning in these areas under the PESA Act? Based on the quantitative data collected from 300 households (244 ST Households and 56 others) from the two districts and qualitative data through the process of Focus Group Discussions (FGDs) and in-depth discussions, this paper tries to address the above key research questions. The key findings of the paper shows that in the scheduled areas, the enactment of the PESA Act has been emerged as an important landmark for making Panchayats effective and inclusive. In the case of two districts (Sundargarh and Koraput) the Panchayats under the legal framework of the PESA Act have become instrumental in strengthening the local polity and economy through promoting peoples' participation, formulating local development plans and implementing socioeconomic development programmes. The Palli Sabhas (Village Assembly) and the Gram Sabhas (Panchayat Assembly) have emerged as two grassroots institutions. The nature and extent of

Latest information(2013) on the present status of sea turtles along India's mainland. A 2010-12 project initiative by WWF-India.Compiled and Edited by Annie Kurian.

(This survey is after a decadal gap since the last GOI-UNDP survey carried out between 2000-2002.And editors of this report-Marine Turtles of the Indian Subcontinent-were Kartik Shanker and BC Choudhury)

P.S  Included in the 2013 report is comprehensive chapter contribution by  Dr.Chandrashekar Kar, and a good review effort Dr.S.Bhupathy- predecessors and among the foremost in sea turtle research and conservation in India. It is sad that both of them passed away in April 2014, and this report probably constitutes among the last of their visible efforts!My deep gratitude and respect to both these wonderful people who enlightened other lives!

The study of the movement for making Odisha a separate province is often projected as the democratic and inclusive process, which is often contradictory in its material reality. The present study is taking an important concept i.e. the hegemony, to understand as well as examining the politics of nationalism in the context of colonial Odisha.

The study is a step towards linking the larger processes of globalisation with that of the local dimensions. The secondary circuit both formal and informal identified in the study helps understand the practical significance of internal migration, as well as the informal sector workers contribution to the global production circuits.