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Arogyasree is a public sector Insurance Scheme that the government of Andhra Pradesh had set up originally in 2007 to cater the health needs of families below poverty line. A study has revealed some dissatisfaction among those the beneficiaries who received service in public network hospitals for high out-of-pocket costs and not covering the minor ailments that surfaced mostly in the post-hospitalized stage. Patients generally feel that they received relatively better service from private hospitals in comparison to the public sector hospitals due to less financial burden, less post-hospitalized related difficulties and a quick recovery-rate. On the other hand, the public network hospitals are able to provide quick post-hospitalized check-ups and allowed multiple visits and consultations in the post-hospitalized stage but did not provide quality service. The study has further showed that achieving goals of the insurance through public health care is an impossible task because these hospitals have joined the insurance network without developing on par with private hospitals. In general, welfare scheme Arogyasree has achieved its goals to a limited extent by including poor and marginalized sections of the society by extending health care services, but ultimately relying on public network hospitals. Therefore, unless the services of public network hospitals improve their delivery of health care, it would be very difficult to delivery qualitative service to insured patients and such hospitals also would fail dealing with a deadly virus like Covid-19 properly. So, development of public hospitals would play a significant role in delivering quality service to the poor-people.

Keywords: Health Insurance, Public Network Hospitals, Private Network Hospitals and Patients.

India is known for four-fold category of population codifying the ‘law of Manu’, mentioned in the ninth book of Rig-Veda. There is a reference of various crafts being notified as the professional classes which later on divided into several working groups, more so in the last category of caste system, the Sudras. In due course of historical time since Mauryan, Satavahana, Gupta and succeeding periods, a micro-level division of castes had occurred in view of economic pursuits due to two important factors namely ‘assimilation and survival’, which acted as two dynamic processes. As a result there was adoption or imitation of manners and customs of one community by another due to mutual contact. It is this gradation of Indian society that stand as a best example of regular evolution of social life based on occupation producing distinct caste categories, either partially or entirely, defining the social status that extended over generations. The present paper is one of such attempts to visualize various sub-castes within Sudra community hitherto known as beggar classes (Table.1: List of Beggar communities in South India, i.e., Andi Pandaram, Banda, Bairagi, Balasanthosha, Bhatraju, Dakkala, Dasari, Devara, Dommara, Gandalla, Gangireddula, Giddidki, Golla Monda, Golla Pedditi, Gondhli/Gondaliga, Gosangi, Helava/Pichchiguntla, Heleyadasari, Jangam, Jogi, Kakirettalavallu/Kakirettalavandlu, Kalladisiddham, Mailari, Mandula, Mastiga, Naravaidyavaru, Pagativeshagallu, Panasa, Pandaram, Ramajogi, Sakunapakshulu, Samayavallu, San-yasi, Sudugadusiddha, Tambalas and Viramusti) in the manifestation of their economic and social status and their sociological as well as cultural aspects in South India with special reference to Budubukkala community. As such, it presents a complete picture of Budubukkala community in view of its historical, socio-cultural, economic and other aspects within the purview of its social behavior as a beggar community as a best example involving themselves in socio-cultural and religious aspects within the South Indian society.

The concept of health and illness has been playing a very important role in existence of any civilization. Since time immemorial, all societies pursue their own disease theory systems for identification, explanation and cure of illness. Depending on deep observation and understanding of nature various techniques have been formulated to get rid of from ailments. These easy accessible indigenous medical system or ethnomedical procedures have been helping numerous marginalized societies to sustain their livelihood. The present paper will try to explore various ethno medicinal uses of numerous plant species by the Particularly Vulnerable Tribal Group (PVTG) Toto population of Alipurduar district, West Bengal. Attempts have also been made to quantify various medicinal parts using suitable statistical tools. Data were collected by interviewing Toto traditional medicine men and knowledgeable persons of the Toto society. Altogether 32 plant species were identified for the study to cure at least 21 types of misfortunes. The study has also been formulated for documentation and preservation of indigenous remedies of Toto society.

Keywords: Ethnomedicine, Toto, Consensus Value, Fidelity Level, Importance Value, Fic

This paper is an attempt to depict how the Apatani believes; that bead which is considered as most valuable cultural object was come into existence. The Apatani is one of the major tribe in a state of Arunachal Pradesh are living at Ziro, headquarter of Lower Subansiri commonly called as the Apatani Valley. They are very rich in traditional ornaments which are very costly and important culturally; among the ornaments beads are regard as multifarious and the most precious one which is called as Tashang. Apatani people are having their own oral literature on various aspect of life. In absence of written records, they depict their past happenings through Miji (oral literature related to historical events) and Migun (oral sacred literature related to rituals and rites) that passed down by older generations. Oral literature has been a part of human culture, many stories and tales are created and at the same time many of them get extinct too, depending on geographical boundaries personal intelligent and communication different folklores are current in different areas. Some folklore are regarded as important and as such believe to be happened truly in gone days which society think to preserve and further passed on to the next generations.

The study of folklore in various aspects of human life: success and failure, tradition, custom, art and craft, song and dance can educate the to-days educated youths to develop an attitude to respect their cultural heritage. In tribal societies, where languages have not yet been reduced to writings or not developed, oral traditions continue to hold the key in preserving their rich heritage and it links the past to the present (Mibang: 2019-20:10).

Regarding the origin of bead the Apatani society has different version for different beads.

The contemporary trends of social changes are unique in their own ways, and it has given a plot for the emergence of new social movements. There is a trend of considerable continuity as well as change in the whole transitional phase from conventional to new social movements. On, one hand where they cannot be fixed into water tight compartments on the other, they follow a completely unpredictable course of progression. This paper aims to describe the sociology of such change and locates environmental movements in specific reference of case study of Niyamgiri movement. It shows how sociology is intrinsically interwoven with biodiversity and establishes a strong relationship between man, environment and society. Further, it aims to a have a better understanding of organizational trends of new social movements and finds an accommodative path for both ecological conservation and development.

Keywords: New Social Movement, Biodiversity, Environment.

Conventional means of education were undeniably effective, but the online education system has also several benefits; in addition, it is the demand of the present time, where the schools/institutes/universities are closed for an uncertain period. In the current COVID pandemic situation, the online mode of education has been practicing to ensure continuity of education in our country. However, the lack of infrastructure and resources has been affecting the coverage of education facilities, especially among the rural and deprived population. It also acts as a barrier in ensuring inclusive education during this unpropitious situation. On the other hand, the online education system can improve the education rate among girls and physically challenged people. Online education can break the boundaries of time and space; furthermore, it provides a bundle of opportunities to explore artistic, scientific, and technological skills. By using online mode, the quality and transparency of the education system can also be enhanced. Overall, the online education system has its own challenges and opportunities. This paper aims to cover all the emerging issues and scopes of the online education system in India.

Keywords: Online education, COVID-19, Issues, opportunities, Positive aspect, India