Patliavadana 1st edition

Patliavadana (पाटलीअवदना) Edition 1,2015
A Quarterly E-magazine from Patli Urbanocrats
Editorial...
Dear Readers,
In Sanskrit there is a Shloka,
“YaTra NarYastU PujyaNte RaMante Tatra Devta”
It means, where women is worship the god live at that place.
This 1st issue of our e-magazine “Patliavadana” is dedicated to
women. If we will see the history of India, the value of women in
India is considered as half of the person. In Hindu Culture, if we
will talk about any Power (Shakti), Education (Saraswati), Mon-
ey (Laxmi) these all are constituted in women. Our ancestors
have given her a value without which a man is totally incom-
plete. Even till the current era the mother is considered as first
teacher of her child. Everywhere women appear as first agent of
development, progress in family, society. Our team salute this
women who work continuously not only for her but for her socie-
ty in total.
- Avinash
प्रिय पाठकों,
संस्कृत में एक श्लोक है:
“यत्र नाययस्तु पूज्यन्ते रमन्ते तत्र देवता”
इस श्लोक का मतलब यह है कक जहााँ नारी की पूजा होती है वहीं देवता भी
प्रनवास करते है। हमारी ई-पप्रत्रका ”पाटलीअवदना” का यह पहला अंक
मप्रहलाओं को समर्पपत ककया गया है। यकद हम भारत के इप्रतहास की तरफ एक
नजर डाले तो यहााँ मप्रहला को अर्ाांप्रगनी (शरीर का आर्ा प्रहस्सा) का दजाय
कदया गया है। हमारे प्रहन्दू संस्कृप्रत में, यकद हम ककसी शप्रि की बात करे तब,
प्रशक्षा की बात करे तब या र्न की बात करे तब सबको मप्रहलाओं में ही सृप्रजत
ककया गया है। हमारे पूवयजों ने मप्रहलाओं को वो उपाप्रर् दी है प्रजसके प्रबना एक
आदमी अर्ूरा है। यहााँ तक कक आज के समय में भी मााँ को ककसी भी बच्चे का
पहला प्रशक्षक समझा जाता है। ित्येक जगह मप्रहला ही पररवार एवं समाज के
प्रवकास में अग्रणी भूप्रमका प्रनभाती है। हमारी टीम उस मप्रहला को सलाम करती
है जो न प्रसफय खुद के प्रलए मगर समाज के प्रलए भी हमेशा काययरत्त है।
- अप्रवनाश
Team
Avinash Kumar (Editor)
Sohum Krishna
Raj Saurabh
Mithilesh Mishra
Rithi Mukherjee
Vikash Kr. Chaudhary (Asst. Editor)
Monali Kakuva (Gujarat Coordinator)
Patliavadana,
A Quarterly E-magazine,
Edition 1,2015
You can send article to:
ideas4bihar@gmail.com
Patli Urbanocrats (Trust),
Reg. No. 30559/2013
patli.urbanocrats
@PatliUrban
For feedback & advertise mail us on:
contactus@patliurbanocrats.org
Desclaimer:
The organization is not responsible about
any article published in e-magazine. The
articles are personal view of the writer.
Permission to circulate magazine under
Trust Act.

Patliavadana (पाटलीअवदना) Edition 1,2015
A Quarterly E-magazine from Patli Urbanocrats
S. No. Topic Page No.
1 Administration & Society 1
2 बेटी बचाओं, बेटी पढ़ाओ 2
3 GWR—Unique Decentralized Solution (Clean India Initiative) 5
4 O Little Flower 8
5 मप्रहला सशप्रिकरण : आज और कल 9
6 Short Stories 11
7 The Battle of Looms 13
8 व्यप्रि प्रवशेष 16
9 भारत में ककन्नर होना—ददय और खूबसूरती का एक सफर 20
10 मााँ मुझे तुम फेक देना 22
11 Women Empowerment 25
12 The different shades of Indian Women 26

Patliavadana (पाटलीऄवदना) Edition 1,2015
A Quarterly E-magazine from Patli Urbanocrats 1
Administration & Society
Administration, though as old as society, has more or less been seen as insensitive to
woes of society. Ironically, administration was construed to address ills of society. It ac-
quired a mechanical character in sequence of taking tough decisions for benefits of com-
mon man. This mechanical feature developed so much so that 19th century thinker Max
Weber defined administration as exercise of authority & identified different form of le-
gitimacy viz. traditional, charismatic and legal.
But certainly this exercise of authority
based on any form of legitimacy has yet not
yielded any result. World wars, terrorism, nax-
alite movements bear evidence to this fact.
Ethnic violence & discrimination are existing
even in developed and intellectual societies.
Analyzing these facts, it would not be an exag-
geration if we conclude the administration and
society are very closely interdigitised. A socie-
ty functioning on “Me– First” notion can not have a selflessly serving administration.
Awareness of rights of downtrodden through education has been imparted for so
long. Yet, administrators have on many occasions found themselves incapable of dealing
with poverty and allied problems. A young and energetic fresh graduate enter bureaucra-
cy with a lot of zeal. But we find them becoming indifferent, rule-minded, delaying & ei-
ther irresponsible or too cautious as time nesses off, may be, as said by Merton, this is
“trained incapacity”. Bureaucracy socializes its incumbents to the „incapable‟ and unmind-
ful of the change. It provides a training ground of incapacity.
- Ankita Vats
(She has completed B. Tech from
BIT, Patna Campus
and is an UPSC aspirant)
It would not be an exaggeration
if we conclude the administration
and society are very closely in-
terdigitised. A society function-
ing on “Me– First” notion can not
have a selflessly serving admin-
istration.

जब चेहरे की मासूममयत ईसकी सवाल खड़े करती ऐसे..
कक भैया मैं लड़का होती, तो किर बोलो डरती कैसे?..
जब तुम मनक्कर में खेल-कूद कर रात नौ बजे अते हो..
तो मैं घर बैठी, कथा – कहानी, पठन – पाठ करती कैसे..
मेरे भी केश छोटे रहते, पापा मुझको भी बेटा कहते..
मैं भी ईछल खड़ी होती.. जब – जब बाज़ार को मनकलते..
जब मपकमनक जाने पर मेरे, पाबंदी नहीं कभी लगती..
तो तुमको भी ऄच्छा लगता न, बोलो चुप कयूूँ हो ऐसे..
जब मेरे पढ़ने पर भी पैसे लाखों खचच ककये जाते..
जब मवज्ञान की प्रयोगशाला के ईपकरण मेरे हाथ अते..
बोलो कया मैं न पढ़ जाती, जो तुम ऄब पढ़ के अये हो..
लेककन सच बात यही है कक, तुम जो नहीं पराये हो..
मैं बेटी हूँ आस अूँगन की, पर घर मेरा है और कहीं..
तुमसे सब पूछा जाता कयूूँ, मेरी हालत पर गौर नहीं..
कयों मचमड़या समझा जाता है मुझको कल ईड़ जाने वाली..
मेरे दामन में कयूूँ नहीं कोइ, खुमशयां तुम्हारी वाली..

ऐसा नहीं कक प्रेम नहीं मुझसे, पर बोझ मुझे समझा जाता..
कयूूँ मुझसे बमतयाने में माूँ को, ईतना चाव नहीं अता..
बोलो न भैया चुप कयूूँ हो, कया राज छुपा आसमें कोइ,
कयों तुम तो हो सर-अूँखों पर, और मुझे रखा जैसे-तैसे..
तो कया भाइ कह पायेगा, कया कोइ ईसे समझायेगा..
गुमड़या, जग की है रीत यही, पर कदन तेरा भी अएगा..
जब बेटी बोझ नहीं होगी, जब हक़ वो ऄपना पायेगी..
जब होगी अूँख मपता की नम, तो ईनको वही सुखाएगी..
जब बेटे कुपात्र सामबत हो, सारी ईम्मीदें तोड़ेंगे..
मजन ईंगमलयों को पकड़ बढे, ईनको झटके से छोड़ेंगे..
तब बेटटयां ही मात-मपता का दामन धरने किर अएूँगी..
मजन्होंने बोझ समझा था, ईनका बोझ ईठाएंगी..
बेटी को बोझ नहीं समझो, बेटी पैदा करने वालों,
जो िूल मगरा है झोली में, ईसको जतन से यूूँ पालो..
कक बेटी तुम्हारी नाज़ करे, ऄपने बेटी होने पर..
तुम मपता तभी कहलाओगे, खुश हो गर बेटी पैदा कर..
- ऄंककत केशान
(आन्होंने एन॰अइ॰टी॰, पटना से
मसमवल आंजीमनयररग में बी॰ टेक॰
ककया है, और ऄभी मसमवल सर्ववसेज
और मैनेजमेंट कॉलेज की तैयारी के
साथ पटना के ऄग्रवाल कॉमसच सेंटर
में पढ़ाते है।)

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O Little Flower
O Little Flower,
Your Life Is not Short...
You have to Bloom,
You have to grow,
You have to spread your scent all over around.
O little Flower..
Your life in not too short...
Be Happy, Be Strong...
Don’t allow yourself to get plucked...
Your beauty has to grow more...
Your sweetness has to increase too...
You have to share happiness...
O Little Flower,
Your life is endless...
In memories, in heart of people...
You can never die...
As your life is very long…
- Avinash Kumar
Secretary, Patli Urbanocrats
(He is an Engineering Graduate from Nagpur University and
completed his post graduation in Management from Pune
University. From his college life he has been active in social
work and has worked with many social enterprise in Bihar
either via providing online support or as full timer. Currently
he is working on project of soft skill development through his
new venture in keeping mind the lack of skills in employees
and student of Bihar what he has found during his work dura
-tion with other firms. He is keen to develop a network of So
-cial Enterprises, so that one can compliment other in field
where they lack to make social work more sustainable. In
Bihar, he see lack of interest among student class to volun
-teer for social work, he wanted to develop a pool of volun
-teers who are interested in social work but don’t find any
platform for the same. )

ममहला सशमिकरण : अज और कल
अज किर ईसी बात को दुहराना चाहता हूँ मजसे हमने कइ बार दुहराया होगा कहा और सुना होगा अज भागम-भाग की मजन्दगी
में शायद समय की कमी सबके पास है और ज्यादा बहुत सी जरुरी बातों पर लोग ध्यान नहीं देते हैं या ध्यान अ जाये तो भी
ध्यान देकर ऄपना कीमती समय नहीं खचच करना चाहते ईसी जरुरी बात में से है ममहला शशमिकरण ये कयों जरुरी है या आस
बात पर ध्यान देना हमें कयों चामहए यह सवाल तो ऄकसर अते हैं और ममहला कदवस भी मनाया जाता है मगर शायद और
मतमथयों की तरह बस मनाया तो जाता है मगर अम जीवन में ईसे ईतारा नहीं जाता मजससे अज समाज में ममहलाओं के साथ
बहुत सी ऄनहोनी होती रहती है या कर दी जाती है हालाूँकक ऄब लोंगों का नजटरया पहले की ऄपेक्षा बदला है जो मशक्षा और
सामामजक बदलाव अकद तरह तरह के नए ऄनुप्रयोग और जीवन में मीमडया और आन्टरनेट की दुमनया से जुड़ने के कारण और कुछ
पमिमी देशों की नक़ल का पटरणाम है और यह धीरे धीरे और सुधरेगा आसमें दो राय नहीं लेककन मजस तेजी से आसमें बदलाव
अना चामहए वह वांमछत नहीं कयोंकक ऄभी भी बहुत सी अबादी गाूँव में और रुकढ़वादी मवचारों से ओत-प्रोत है आसमें बदलाव की
जरुरत है और तभी हमें नारी का नया रूप मजसे शशि कह सकते हैं सामने खुल कर अएगा।
ऄकसर अये बीते कदन समाचार पत्रों और मीमडया के माध्यम से हमें यह सूचना ममलती रहती है कक ककसी लड़की के साथ कोइ
ऄनहोनी घटना घटटत हो जाती है या कुछ अपरामधक तत्वों के द्वारा ऐसा ककया जाता है आसमें कइ कारण हो सकते हैं जैसे
मानमसकता में बदलाव,ईम्र,मशक्षा,और पयाचप्त सुरक्षा व्यवस्था न होना या ऐसे जगहों पर ईस लड़की का जाना जहाूँ खतरे की
संभावना हो जैसे खुले में शौच जाना,शारीटरक बदलाव और हामोनल ऄसंतुलन की वजह से ईस कायच में गलत समय ईम्र में रूमच
लेना और यह नहीं सोच पाना कक यह ऄनाचार है आससे भमवष्य में हामन हो सकती है अकद तो आसका मनदान यही है कक लड़ककयों
को ख़ास तौर से आस तरह की मशक्षा दी जानी चामहए कक वो सजग रहें और ऐसे खतरों से दूर रहे और ईन्हें शारीटरक मशक्षण जैसे
जुडो कराटे और योग के द्वारा मजबूती भी दी जानी चामहए कक ईससे ईनका शारीटरक मवकास के साथ सुरक्षा के काम में भी अये।
अज गाूँव गाूँव तक आन्टरनेट की सुमवधा है और आससे भी बहुत सी वारदातें हो रहीं हैं यहाूँ भी ममहलाओं की ऄश्लीलता भरे
छायामचत्र और चलमचत्र अकद की ढेरों ढेर नुमामयशें बेतरतीब और नायाब तरीकों से पेश की जाती हैं और बहुत सी साआटों जैसे
िे सबुक अकद के द्वारा लड़ककयों को िं साया जाता है और व्यापार अकद भी ककया जाता है और आस तरह की ईनसे नौकरी के नाम
पर कहीं बुलाया जाना और ईनके साथ मखलवाड़ करना आस जगह मशमक्षत पढ़ी मलखी लड़ककयां िं स जाती हैं और ऄपना जीवन
नकच बना डालती हैं ऄपना ईनका जीवन िं सता ही है माता मपता और घर के लोगों को, प्रशासन को भी परेशानी का सामना
करना पड़ता है समय बबाचद होता है और पैसे की भी बबाचदी होती है और खुले बाजार में इज्जत भी नीलाम हो जाती है यहाूँ भी
ममहलाओं और लड़ककयों को थोड़ी समझदारी से काम लेना होगा और आन्टरनेट का आस्तेमाल होमशयारी से करना होगा और मशक्षा
का दुरूपयोग न हो आसका ध्यान रखना होगा और ईन्हें आस बात पर मवशेष ध्यान देना होगा कक जो भी बातें ईनके जीवन में घट
रहीं हैं ईसका मजक्र वो ऄपने घर में माता या मपता जो भी ईनसे ममत्रवत हो कर डालें आसकी मशक्षा भी ऄवश्य शाममल हो ताकक
जो भी कोइ ईनके जीवन में ईतार चढ़ाव हो ईसका समय पर ही मनपटान ककया जा सके और दुघचटना से बचा जा सके आसके मलए
माता मपता को ऄपने बच्चो से अज के जमाने में ऄवश्य ही खुल कर बात करनी चामहए ताकक ईनकी मझझक समाप्त हो जाये और
वो ऄपनी बातें अपसे खुल कर शेयर कर पायें और ईन्हें प्रेम से ऄपने दोस्त की तरह समझाया जा सके कक गलत और सही कया है।

अज एक और बात है कक हर एक हाथों में मोबाआल का प्रचलन मजसके कारण भी बहुत से स्कूल के बच्चे गलत राह में िं सते जा रहे हैं
और स्कूल ही केंद्र है जहाूँ लड़का या लड़की ऄपने चटरत्र का मनमाचण कर सकता है या मबगाड सकता है और मोबाआल का प्रयोग
ऄकारण करना ककतना घातक है यह मवश्व स्वास््य संगठन की टरपोटच से जाना जा सकता है कक ककस तरह आसका मवककरण मनुष्यों
और पादपों के मलए घातक मसद्ध हो रहा है ऄतः ईनके प्रयोग पर रोक तब तक जब तक कक वास्तमवक जरुरत न हो कयोंकक आसके
जटरये भी ममहलाओं की सुरक्षा जुडी है और आसके गलत प्रयोग के द्वारा भी ईनको भ्रममत ककया जा रहा है आसके मलए भी मशक्षा होनी
चामहए और माता मपता को चामहए कक वह बच्चो की मोबाआल के मजद को ककसी और रूप में ककसी तरीके से रोकें या ध्यान रखें कक
एकचुऄली आसे आसकी कया जरुरत है या ईसे बामलग होने तक आसकी आजाजत ही न दी जाए और स्कूल के पाठ्यक्रम में आसके प्रयोग पर
मवस्तृत जानकारी हो कक कब कैसे और कहाूँ आसका प्रयोग ककया जाना ऄमनवायच है।
बहुत से काम शौक से लोग करते हैं जैसे पमिमी देशों की नक़ल करना और वैसे ही पोशाक धारण कर लेना ये बातें भी मानमसकता में
बदलाव को प्रभामवत करती है और गलत न चाते हुए भी हो जाता है या कर कदया जाता है तो पोशाक का ऄमवष्कार शरीर की रक्षा के
मलए हुअ न कक नुमाइश के मलए आसके मलए भी मशक्षा दी जानी चामहए कक कैसे पोशाक ममहलाएं या लड़ककयां पहने ताकक ईनपर वह
ऄच्छा भी लगे और शरीर की रक्षा हो यह भी ईनके शामश्िकरण में शाममल होना चामहए आसका ऄथच यह है कक नवाचार होना चामहए
मगर समझदारी से न कक आस तरह कक जैसे अकदम युग के लोग मजनके पास कपडे ही नहीं थे और अज हम ईसे िै शन का नाम दे कर
ममहलाओं और समाज को गन्दा करते हैं आसपर लाखों रूपये बबाचद करते हैं और ईसे शान समझ बैठते हैं आस मवषय पर भी मवस्तृत
मशक्षा होनी चामहए कक िै शन में वस्त्रों का चुनाव और ईनका प्रयोग ताकक सही तरीके से ही िै शन का प्रयोग ककया जाये।
समाज में बहुत से बदलाव अज हो रहे हैं और अने वाले भमवष्य में होंगे आस पर ममहलाओं की सुरक्षा और शशमिकरण की
अवशयकता है ताकक हमें ये न कहना पड़े कक ममहला नामक एक मादा भी होती थी कयोंकक बहुत से सामामजक और पढ़े मलखे लोग
बमच्चयों की हत्या पेट में जन्म के पहले ही करवा देते हैं ऄपनी संकीणच मानमसकता की वजह से जो ईनके ऄनुपात को कम करता है
जबकक अज हर क्षेत्र में ममहलाएं बढ़ चढ़ कर ऄपनी भागीदारी कदखा रहीं हैं और अगे भी रहती हैं और पुरुषों के बराबरी कर रहीं हैं
तो आस बात को हम नहीं नकार सकते कक दोनों में पुरुष और ममहला में कोइ ऄंतर है मसवाय ललगभेद के और शारीटरक बनावट के तो
ये दोनों एक गाड़ी के पमहये हैं आन्हें ऄलग ऄलग नहीं कर सकते और मबना ममहला के ककसी सभ्य समाज की कल्पना नहीं की जा सकती
ऄतः आनकी सुरक्षा के मलए आसकी अवशयकता है ताकक हमारा भमवष्य सुरमक्षत रहे और ममहलाओं के उपर ऄत्याचार दुराचार न हों।
अज सरकार ने बहुतेरे कानून भी पाटरत ककयें हैं ताकक ममहलाओं की सुरक्षा हो लेककन जानकारी के ऄभाव के कारण और पहुूँच और
मशक्षा की कमी के कारण ममहलाएं वहां तक नहीं जा पाती मजससे ईन्हें संकटों का सामना करना पड़ता है आसकी समुमचत जानकारी
और सवच मशक्षा ऄमभयान की तरह ही आसपर भी काम करने की जरुरत है ताकक हर गाूँव और शहर हर जगह ईनको ईनके जरुरत की
सभी जानकारी ममल जाए मजससे कक ईनकी समस्याओं का मनदान हो जाए और अने वाली हर संशयों का सामना वो कर लें।
- ऄंकुर पाण्डेय
(लेखक स्कूल के कदनों में, जनपथ समाचार के मलए मलखते थे, यह
रुमच ईनके संपादक मपता द्वारा ही ईनमें डाली गयी थी। मगर ऄपने
जीवकोपाजचन में व्यस्त होने के कारण आन्होंने मलखना छोड़ कदया।
किर से आन्होंने पाटलीऄवदना के मलए मलखना चालू ककया है।)

Short Stories
1. Who is Happy
A crow lived in the forest and was absolutely satisfied in life.
But one day he saw a swan. "This swan is so white," he thought, "and I am so black. This swan must
be the happiest bird in the world."
He expressed his thoughts to the swan. "Actually," the swan replied, "I was feeling that I was the
happiest bird around until I saw a parrot, which has two colors. I now think the parrot is the happiest
bird in creation."
The crow then approached the parrot. The parrot explained, "I lived a very happy life—until I saw a
peacock. I have only two colors, but the peacock has multiple colors."
The crow then visited a peacock in the zoo and saw that hundreds of people had gathered to see him.
After the people had left, the crow approached the peacock. "Dear peacock," the crow said, "you are
so beautiful. Every day thousands of people come to see you. When people see me, they immediately
shoo me away. I think you are the happiest bird on the planet."
The peacock replied, "I always thought that I was the most beautiful and happy bird on the planet.
But because of my beauty, I am entrapped in this zoo. I have examined the zoo very carefully, and I
have realized that the crow is the only bird not kept in a cage. So for past few days I have been
thinking that if I were a crow, I could happily roam everywhere."
That's our problem too. We make unnecessary comparisons with others and become sad.
We don't value what the Divine has given us. This all leads to the vicious cycle of unhappi-
ness.
2. THE TRIPLE FILTER TEST
In ancient Greece, Socrates was reputed to hold knowledge in high esteem. One day, an acquaintance met
the great philosopher and said, “Do you know what I just heard about your friend?”
“Hold on a minute”, Socrates replied. “Before you talk to me about my friend, it might be a good idea to
take a moment and filter what you are going to say. The first filter is Truth. Have you made absolutely sure
that what you are about to tell me is true?”
“Well, no”, the man said, “Actually, I just heard about it and …”
“All right”, said Socrates, “So you don’t really know if it’s true or not. Now let us try the second filter, the
filter of Goodness. Is what you are about to tell me about my friend something good?”
“Umm, no, on the contrary…”
“So”, Socrates continued, “You want to tell me something bad about my friend, but you are not certain it’s
true. You may still pass the third test though, because there is third filter left-the filter of Usefulness. Is
what you want to tell me about my friend going to be useful to me?”
“No, not really”.
“Well”, concluded Socrates, “If what you want to tell me is neither true, nor good, nor even useful, why tell
it to me at all?”
CHARACTER IS WHAT YOU DO WHEN NOBODY IS WATCHING.
- Sachin Kumar
(Sachin Kumar, is currently working with
Ambuja Cement as Marketing Personnel after
completing his management degree from Pune.)

THE BATTLE OF LOOMS
Recently, there has been much noise over the government‟s plan to repeal the Handloom (Reservation of
Articles for Production) Act, 1985 which affords so called “protection” to traditional handloom weaves
from being copied by power loom competitors.
Well..!!! let me correct my earlier statement. In fact, there was not any noise regarding the same. There was
not even a whisper of such an action plan in the public. Everything was being done discretely behind the
doors evading any public attention. The discussion, debates, meetings and consultation were being carried
in nexus with the powerloom lobby with no representation from the handloom sector. The outcome of such
discussions would have been obvious. Had it not been the intervention from the veteran Bollywood actor
and present BJP MP Kirron Kher in parliament, the Handloom Act would have been repealed in oblivion.
The intervention was followed by a social petition on change.org which garnered support from 15000 peo-
ple in a week. Although, 15000 was not a big number considering the Indian population and the work force
engaged in handloom sector, however, it did pressurize the government. The government was forced to is-
sue a clarification in this regards in the “myth-reality” format (http://pib.nic.in/newsite/mberel.aspx?
relid=121281). While traditional handloom was just saved from disaster but it gathered little attention. The
mainstream media was bustling with Salman Khan‟s bail as it drew more TRP for them. They trailed him
from his house to court reporting every second‟s details, repeating them incessantly throughout the day as
if it was a national emergency. I guess the marginalized weavers were not capable to draw the same TRPs
for them.
Anyways that‟s not the issue of this post. The handloom sector is feeling complacent about the battle being
won. No doubt there has been great effort from handloom protagonist to safeguard the weaver‟s interest.
But I feel the government step was only an act to postpone the issue for some time. The powerloom lobby
will again rise and it might even succeed next time. The depleting handloom community may not be able to
hold grounds against the rising powerloom lobby next time. As per the report, there has been almost 50%
downfall in handloom units since 1988 and around 35-40% fall on labors depending on handloom.
With such statistics, the handloom sector is in greater danger than ever. The sword is still dangling over the
handloom sector and the powerloom is just waiting to strike again at right moment. There has been numer-
ous attempts in last 3-4 years to dilute the provision of Handloom Act. But with or without the Act, the
violations are still taking place. In fact, many of us including myself was not even aware of existence of
such as Act prior to this debacle.

This could also be the reason for the meager support to petition for protection of handloom on change.org.
So what step could be taken to protect our handloom sector-
 AWARENESS
In spite of being culturally rich country, the present generation is devoid of knowledge of the same. I never
knew about the handlooms, different styles of weaving, the processes involved until I developed interest in
it. It is ironical that we are forced to learn calculus, algebra, integration etc. in our school curriculums
which does not have any use in our daily life. But things such as knowledge about handloom which can
change lives are not given attention. Even if the children do not choose it as their profession, they will at
least be aware of it and promote it by using it in daily use. That‟s enough for saving the handloom sector
from perishing. The craftsmen/artisans desire appreciation, integrity and livelihood for their work and noth-
ing more.
 IMPLEMENTATION
The biggest problem of our nation faces is proper implementation of legislations. Here the law is only for
weaker while the powerful exploits it. The power loom lobby is incessantly violating the Handloom Act
throughout the country but there has been no action. I have never come across or heard any case registered
for violation of the Handloom Act. So what are we fighting for -- an Act which has never been implement-
ed. It‟s similar to a weapon without ammo.
Further, the Act is find its roots back in colonial era. There is a need to review and reenergize the Act in
terms of present situations. The Handloom sector has been almost forgotten from government priorities
with minimum schemes and policies being formulated for its promotion. In fact, there has been instances
where government itself had acted against the handloom sector. Earlier, the bed-sheets used in railways
were required to be from Khadi/Handloom, however, later it shifted to mill made products. Still there are
laws and directives for government department to use handloom products only but they are seldom imple-
mented either for lack of awareness or intent. The “not so” culturally rich countries (in comparison to In-
dia) like Thailand and Laos are promoting handloom products by using them in school, offices, cultural
events etc. The question that troubles me is why can‟t we do it? Our rich cultural heritage has merely re-
duced to as “trophy” to be showcased during Republic Day and Independence Day.
 “MAKE IN INDIA” CAMPAIGN
Recently, the nation‟s stalwart PM, Narendra Modi, introduced “Make in India” campaign. But I don‟t be-
lieve it had any relevance to the handloom sector. Considering the legacy which the PM carries, it was an
invitation for giant industrial conglomerates to start manufacturing in India.

The “Make in India” campaign did not had anything for handloom sector which lives by this slogan every
day since ages. There has been a constant neglect by the government to this sector. It‟s high time the gov-
ernment realize the same and take some serious steps to restructure the whole handloom sector and im-
prove the conditions of weavers.
 WHY POWERLOOM VS. HANDLOOM ?
I‟m still figuring out the question why there is a struggle between the Powerloom and the Handloom. What
prevents there coexistence? The handloom sector is in no position to challenge the reign of powerloom as
far as market shares are concerned. The powerloom lobby never so aggressively took steps to dilute Hand-
loom Act earlier. So what‟s causing this friction between them? I believe that it‟s an unending greed. The
recent escalation in social media which has portrayed handloom products especially sarees as a luxury
product has created this drift. There has been exorbitant rise in demand for handloom and handicraft prod-
ucts in foreign market in last 5 years due to the digital revolution. The fight of the powerloom is for that
market share only.
The power loom lobby must understand that if a customer loves handloom products that does not mean
they hate power loom. The customer cannot in any circumstances be entirely dependent on handloom. The
power loom will still dominate the customer preference for its wide variety for much lower price. The
handloom shall never become a threat for it. The government has a greater role to play in this aspect.
 INVOLVEMENT/ ENTREPRENEURIAL SUPPORT
The most vital steps to protect handloom is to garner support from masses and promote entrepreneurial
ecosystem for its growth and sustenance. The young designers, artists, creators and entrepreneurs have to
come forward to rescue this dying sector. We cannot and should not rely only on handful NGO who are
striving towards this goal.
Further, this sector needs creativity in terms of designs, products, marketing etc. in order to meet contem-
porary styles and preferences of the customers.
- Kaushal
(The writer is working with KANKS Legal
Services in Indirapuram, Ghaziabaad, UP)

श्री नारायण मुमनजी
चंपारण सत्याग्रह अन्दोलन के ईपज, एक ऄसाधारण व्यमित्व के धनी
अज चंपारण में तो गांधीजी का मजाक ईड़ाया ही जा रहा है साथ में ईनके
वास्तमवक ऄनुयायी को भी दबाया जा रहा है। अज गांधीजी मसिच अदमी के
जेब में ही ऄच्छे लगते है कमो और मवचारों में नहीं। ऄगर कोइ ऐसा करता भी है
तो अज ईससे ईदासीनता व बेरुखी का सामना करना पड़ता है। लोग ईसे पागल
समझने लगते है और ईनके ककये कायों का मजाक बनाते है। ये हमारे समाज कक
मवडम्बना है कक हम ईनको सम्मान एवं ईत्साह वधचन नहीं कर पाते है। ऐसे ही
एक शख्स है मजन्हें “चंपारण का गाूँधी“ कहे तो कोइ ऄमतशयोमि नहीं होगा
लेककन शासन-प्रशासन के साथ कमथत गांधीवाकदयों द्वारा मजाक के साथ ऄवहेलना का मशकार होना पड़ता है, लेककन
ऄपना कमच व गाूँधी मवचारधारा को नहीं त्यागते, ईस महापुरुष का नाम श्री नारायण मुमनजी है जो पूवी चंपारण के पताही
थाना के बोकाने कला गाूँव का रहने वाले है।
अज मुमनजी के पास मजतनी गांधीवाद से जानकारी है ईतना ककसी पुस्तक ऄथवा पुस्तकालय में नहीं होगा। लेककन घर की
मुगी दाल बराबर। मुमनजी ने ऄपने प्रमतभा एवं लगन के बल पर जो गांधीवाद को मजन्दा रखने में भूममका मनभाइ ईसका
कोइ मूल्य नहीं लेककन किर भी कुछ
सामामजक संगठनों एवं कुछ व्यमियों
ने ईनके भूममका को बड़े ही सम्मान से
देखते है और ईनकी प्रशंसा करते है।
अज मुमनजी समाजसेमवयों के बीच में
कोइ पटरचय के मोहताज नहीं। ईनकी
समाज सेवा लगभग 65 वषच है, जो
ककसी एक व्यमि की औसत अयु के
बराबर है। 1933 में जन्मे मुमनजी, अज 82 वषच
की अयु में भी वही जोश व ताकत है जो एक नौजवान में होता है। आन्होंने ऄपने कृमत एवं कमो से ये सामबत कर कदया है
कक देशसेवा रुपैया-पैसा से नहीं, ईम्र से नहीं बमल्क जज़्बा से होता है, चाहे अपके पास पैसा हो या न हो, अप बच्चे हो
नौजवान हो या बूढ़े हो ,कोइ मायने नहीं रखता वो अज भी जवान है। ऄपने कमो और समाज-सेवा के बदौलत नौजवानों
एवं बच्चों के बीच कािी लोकमप्रय दादा जी रूप में जाने जाते है। छोटे बच्चे तो आन्हें मुमन दादा से पुकारते है और नौजवान से
लेकर बूढ़े तक सब कोइ बड़े ही सम्मान के साथ “मुमनजी” नाम से पुकारते है।
प्रजापमत सेवा सदन पुस्तकालय प्रांगण

मुमनजी के व्यमित्व कक मजतनी तारीि की जाये ईतनी कम होगा कयोकक अज के कलयुग में कोइ ऐसा व्यमि नहीं ममल
सकता जो ऄपना जीवन समाज सेवा में मबता कदया हो। अज एक ईदाहरण है ऄपने देश के मलए जो एक सुदूर नकसल क्षेत्र
में “प्रजापमत सेवा सदन पुस्तकालय” खोलकर ज्ञान बांटता हो। पुस्तक ही मजसका जीवन बन चुका हो और पुस्तकालय
अवास, रात-कदन पुस्तकों को साि करना, सहेज कर रखना और पढ़ते रहना, एक मनयमत-सी बन गयी है। अप जब भी
पुस्तकालय पर आन्हें देखेंगे, तो ककसी से पुस्तकालय ऄथवा समाज ऄथवा देश के बारे में बात करते ऄथवा बच्चों/युवाओं को
कदशा-मनदेश करते।
चंपारण सत्याग्रह अन्दोलन के पटरणाम तो बहुत ही जबरदस्त रहा कयोंकक चंपारण के पटरणाम ने पुरे देश में एक ऄलग
तरह का ऄलख जगाया था। अज चंपारण सत्याग्रह के 100 वषच पूरा वाले है और ऄभी से लोग ताक में लगे हुए है कक कब
रुपैया वाले गाूँधी अयेंगे? लेककन आस माहौल में भी मुमनजी को मसिच चंपारण सत्याग्रह के गांधीजी का व्यमित्व एवं मवचार
भाते है। वे खुद एक गांधीजी एवं मवनोबा भावे की प्रमतमूर्वत है जो अपको अकर्वषत ककये बगैर नहीं रह सकते। ऄगर अप
एक बार बात कर लेते है तो ईनको अप सम्मान के साथ ईन्हें एक ऄच्छे दोस्त, मागचदशचक या गुरु बनाये मबना रह नहीं
सकते। कतचव्यमनष्ट, कमचमनष्ट एवं समयमनष्ट के साथ एक ऄच्छे विा है जो ईनको बाकक दुसरों से ऄलग करता है। ईनके कृमत
एवं सामामजक योगदान को देखते हुए जहाूँ नगर पटरषद् ने ईन्हें “मोमतहारी गौरव सम्मान” से सम्मामनत ककया तो वही
चैम्बर ऑफ़ कॉमसच ने “मवमशष्ट नागटरक सम्मान” से सम्मामनत कर एक जुनून को अगे बढ़ने का कायच ककया है।
मजलामधकारी, मोमतहारी एवं कममश्नर, मतरहुत प्रमंडल द्वारा पद्म मबभूषण की ऄनुशंसा की भी ऄनुशंषा है।
पुस्तकालय की साि-सिाइ करते मुमन जी

- मुन्ना कुमार
ख्वाब फ़ाईंडेशन, मोतीहारी
पुस्तकालयकादूसरामहस्सा:वाचनालय
मोतीहारी गौरव सम्मानमवमशष्ठ नागटरक सम्मान

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भारत में ककन्नर होना - ददच और खूबसूरती का एक सिर
महजड़ा – एक वो शब्द है, मजनसे भारत में ऐसे लोगों को संबोमधत ककया जाता जो ककन्नर है। भारत के ऄन्य महस्सों में आन्हें ऄरावनी,
ऄरुवानी और जगप्पा जैसे शब्दों से भी जाना जाता है।
मैं अपकी मुलाक़ात भारत के कुछ ऐसे ककन्नरों से कराता हूँ जो खुद में एक बड़ी हस्ती है:
1. शबनम “मौसी” बानो: भारत की पहली ककन्नर है जो ककसी सामामजक पद पर चुनी गयी है। ये 1998 से 2003 तक, मध्य प्रदेश के
एम॰एल॰ए॰ के रूप में कायचरत्त रही। (भारत में ककन्नरों को वोट डालने का ऄमधकार 1994 में दी गया।)
शबनम मौसी का जन्म महाराष्ट्र के ब्राह्मण पटरवार में हुअ था। आनके मपता पुमलस मवभाग में एसपी के पद पर कायचरत्त थे। शबनम
मौसी ने भारत में ऄनेकों ककन्नरों को ऄपने पारंपटरक कायच जैसे की नाचने वाले, देह व्यापार, भीख मांगना, समाज के मनम्न वगच की
तरह रहना आत्याकद छोड़ यहाूँ के मुख्यधारा में समम्ममलत होने और चुनाव में भाग लेने के मलए प्रेटरत ककया; ईदाहरण के तौर पर
आनका एक काम शादी-मववाह या जहाूँ नये बच्चे ने जन्म मलया है ऐसे घर में जाना होता है मजससे की आन घर पर अने वाली बुरी
घटनाएूँ टल सके।
2. मनाबी बंदोपाध्याय: भारत की प्रथम ककन्नर प्रधानाचायच। जब आन्होंने नाकदया मजले के कृषनगर ममहला कॉलेज का पदभार
ऄमधग्रहण ककया तो यह खुद में एक आमतहास था।
“मेरे मलए यह ऄज्ञानता के मखलाि एक बड़ी लड़ाइ है। एक समय था जब मुझे और मेरे मपताजी दोनों को बहुत बुरा िल भुगतने तक
की धमकी दी गयी कयोंकक मैं एक ककन्नर हूँ। मेरा बचपन नाकदया में व्यतीत हुअ है और यह मेरे मलए एक बहुत बड़ी लड़ाइ के बाद
सम्मान एवं गौरव के साथ घर वापस लौटने के समान है।”

यह कोइ प्रथम बार नहीं की कोइ बंदोपाध्याय है, हाल में ही मववेकानंद सतोवार्वषकी महामवद्यालय में बंगाली के सहायक प्रोिे सर के
पद पर कायचरत्त है, आन्होंने भी ककन्नर समुदाय में एक आमतहास रचा है। आन्होंने ने बंगाली में एम॰ए॰ ककया और ईसके बाद झारग्राम
सब-मडवीजन में मववेकानंद सेंटेनरी कॉलेज में लेकचरर के पद पर 1990 में पदस्थामपत हुइ। परंतु आनके प्रत्येक कायच में सहकर्वमयों
द्वारा व्यवधान खड़ा ककया गया।
वो याद करती है कक “मेरे मपता और मुझको सहकर्वमयों एवं मवद्याथी संगठन द्वारा हमेशा धमकी दी जाती रही। ईनकी मांग थी की
मुझे एक पुरुष लेकचरर के रूप में रमजस्टर करना चामहए। जब मैंने मवरोध ककया तो ईन्होंने मुझे और मेरे मपताजी को मारने तक की
कोमशश की और मसिच यहीं नहीं ईन्होंने ऐसा ककया कक हमें झारग्राम में कोइ कमरा ककराये पर नहीं देता।”
चूूँकक प्रत्येक जगह आनके साथ ऐसा ही होने लगा तो, आन्होंने ललग पटरवतचन के मलए ऑपरेशन करवाया। बंदोपाध्याय कहती है “मेरा
2003 और 2004 के बीच में कइ बाद ऑपरेशन हुअ और अमखर एक पूणच-रुपेण ममहला बन पायी। 2004 में, मैं सोमनाथ (घर से
प्राप्त वास्तमवक नाम) से मनाबी (बंगाली में आसका मतलब खूबसूरत ममहला होता है) बन गयी और यह मेरे मलए ऄभूतपूवच एहसास
था।” ये बंगाल के ईन प्रथम ककन्नरों में से एक है मजन्होंने ललग पटरवतचन के मलए ऑपरेशन करवाया (लहदुस्तान टाआम्स के मलए कदये
गए आंटरव्यू से)।
3. लक्ष्मी नारायण मत्रपाठी: लक्ष्मी नारायण मत्रपाठी एक सामामजक कायचकताच, महन्दी किल्म की कलाकारा और मुंबइ में भरतनाट्यम
की नृत्यांगना है। आनका जन्म ठाणे में 1979 में हुअ। लक्ष्मी भी एक ककन्नर है। ये प्रथम ककन्नर हैं मजन्होंने संयुि राष्ट्र में एमशया-
पैमसकिक का प्रमतमनमधत्व ककया है। सभा में ईन्होंने ललग के अधार पर ऄल्पसंख्यक के बुरे हालात के बारे में बोला था। “आंसान को और
मानवीय होने की जरूरत है। ईन्हें हमें भी एक आंसान के तरह ही अदर करना चामहए और ककन्नर के रूप में हमारे ऄमधकार के बारे में
सोचना चामहए।”
लक्ष्मी ठाणे, महाराष्ट्र के एक रूकढ़वादी ब्राह्मण पटरवार में सबसे बड़े बच्चे के रूप में जन्म मलया। आन्होंने मुंबइ के ममठीबाइ कॉलेज से
कला मवषय में मडग्री ली हुइ है साथ में भरतनाट्यम पर स्नातकोत्तर की हुइ है। आन्होंने कइ सामामजक संगठन जो LGBT एमकटमवस्ट का
कायच करते है ईनके बोडच में रह चुकी है। 2002 में, लक्ष्मी एक सामामजक संगठन DAI वेलिे यर सोसायटी, जो ककन्नरों के मलए कायच
करने वाली दमक्षण एमशया की प्रथम मनबंमधत संस्था है ईसकी प्रेमसडेंट बन गयी। 2007 में, आन्होंने खुद की एक संस्था “ऄमस्तत्व” का
स्थापना ककया जो लैंमगक तौर पर ऄल्पसंख्यक लोगों के मवकास और सहायता के मलए कायच करती है।
मैं आस पृ्वी के सभी ककन्नरों को ईनके बमलदान, शुद्ध हृदय और महान अत्मा के मलए सलाम करता हूँ। मेरे हृदय में ईनके प्रमत
वास्तमवक सम्मान है।
- कुन्दन श्रीवास्तव
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माूँ मुझे तुम िें क देना ।।
माूँ मुझे तुम िेंक देना ।
ईस जन्म पथ को लांघ कर,
ममता की अूँचल न ओढ़ना ।
हर लाज से, हर माूँज से,
आस मनदचयी संसार से ।
करुणा की मनश्छल धारा में,
एक तेज धार हमथयार से ।
बेटी की आस व्यथा में,
कोइ रूप और न साकार देना ।

हर ओर एक मचत्तकार से,
पुरुष बल संसार से ।
कब तक बचाउं खुद को यहाूँ पर,
हैवामनयत की मार से ।
करुणा की सागर छोड़ कर,
बस एक ईपकार करना ।
- मवकाश कुमार चौधरी
(मवकाश कुमार चौधरी, मैकेमनकल से मडप्लोमा प्राप्त
है। ये तकनीकी मवषय के ककताबों के लेखक भी है।
आन्होंने ओपन सोसच सॉफ्टवेयर FreeCAD पर भी
ककताब मलखा है, जो Kindle पर डाईनलोड ककया जा
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Training Services, पटना में भी कायचरत्त है।)

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Woman Empowerment
Woman empowerment is all about to have the rights of equal share of control over resources in
home, society, community and nation to gain power.
As a Woman, she has to face many things from born to death. As like if a child born as a girl from
that time, many protocols are applied for her in many places as per different religion. Empowerment of
Woman is very essential and give the chance of power to think and act freely, exercises choice and fulfil
their potential as full and equal members of society.
Fortunately, I got the very relevant atmosphere and family whom can respect and value for what
I‟m, what I think and what I want to do. But as I see around me it‟s something happen not really justify
good for woman. In society there are many cases we can observe that woman has to survive for living as
they are not provided education for live a better life, a married woman has to bare violence from her in-
laws for money, or somewhere I observe woman is used to earn money instead of man for better life. Is it a
respectable matter for society which is the part of these all shameful things? Woman is the great creation
of god, god gives her many responsibility as a daughter to help the family and get proud to her parents, as a
wife to take care and handle all the matter of home and members, as a mother she has to develop the ability
in child and give them a great life. But woman is not valued as man.
But despite these all thing, I believe that education must be provided to all women. By getting edu-
cation woman can understand better than uneducated person and the way of thinking will be also changed
if we have knowledge about the things nearby us. So also for society welfare woman must be educated. For
that, we must help those girls who are not able to study. We should provide them the facility of scholarship,
books, stationary and etc.
In India, there are many places where girls are not allowed to get education. For that type of area,
we should spread awareness of education for her better future. If we can start from only one person, then it
will also be good for woman empowerment.
It will be grateful if we can do a little thing for empowerment of woman.
- Monali Kakuva
(Monali is from Gujrat, she is an
engineer in Computer Science and
completed her degree from Gujrat
Technical University.)

The Different Shades of Indian Women
The Mother - Karuna Aunty. That‟s how we often addressed her. The adoring Karuna Aunty with her shy
son. Her son, Amit, is appearing for his 12th
std boards. They avail from Muzzafarpur but
Karuna Aunty moved with her son to Patna leaving behind the comforts of home to grant
good education to her only child. Life has not been so easy for her. Her husband suffers from
paralysis and needs help to do his day to day business. But another doting mother comes for
rescue. Karuna Anuty‟s mother-in-law stays with her differently-abled son while Karuna
Aunty takes Amit to a better place to fulfil his dream to be an IITian. But that‟s only the be-
ginning of her challenges. She shares the problems she faces in a new city from apartment
hunting to paying her infinite bills of Amit‟s tuition fee, grocery etc. Back at home she had
support of her in-laws for all her needs but now at the age of 35 she‟s learning to be inde-
pendent. She smiles and says “Sab ho jayega agar upar wale ki kripa hai toh. Beta padh likh
kar bada aadmi ban jaye bas aur kya chahiye. Baki toh bhagwan ka diya sab kuch hai.” Well
we really hope Amit cracks IIT. Good Luck to him!
The Young Bride - Rajkumari was 12 when she got married. Today at 22 with her two children she seems
happy with life. She misses her childhood home but feels life is better at her in-laws place.
She was the eldest child of her parents and had 4 younger sisters and 1 little brother. Her fa-
ther was a milkman. They lived with other milkmen illegally on a government owned plot.
The entire family of 8 lived in one single room. Rajkumari claims proudly that unlike the old-
er days she and her husband have their own separate room in her in-law‟s house. She smiles
gloatingly and says “Ab sab kuch badal gaya hai DiDi jee. In ka khud ka motorcycle hai, ap-
na makan hai aur mera dono bachcha sab English medium school me padhta hai.” She feels
proud of her accomplishment of having her own house and vehicle and her chidren studying
in English medium schools. As a child Rajkumari too went to a government school but due to
her marriage she had to stop her schooling mid-way. She talks further about her wedding.
She was really happy that night with all the new clothes she got and gifts from neighbours
and relatives. Her husband had come in a maruti car with a dozen of people, all singing and
dancing before the decorated groom‟s car. She has no regrets of her early marriage. Well
maybe we need to learn from Rajkumari how to find happiness in small things of life and not
to regret on the losses we have suffered in the process.
The Breadwinner of the Family - She was old. Probably 50+. We called her Siriyain Aunty because her
husband‟s name is Shri (called as Siri). Nobody knows her real name not even she. Siriyain
Aunty gives massages to the ladies of the colony. When I was a child I remember she
charged only 10rs for a full one hour massage. I have always remembered her as an old lady.
Her face has always been covered with wrinkles. Now she wears thick glasses. She is becom-
ing blind with cataracts. Her husband is older than she is. He used to work sometime in his
youth but all my life I have seen him drunk and lost on the streets. He would scare me when I
was a child. We would scream “Piyakkar (drunkman) is here, piyakkar is here” and run away
scared that he might catch us someday and god knows what he would do.

But we did feel bad for the poor and tired Siriyain Aunty. She had no children and her husband
would be drunk all the time. She would give massages to earn money for their livelihood and his
booze. All the women in the colony advised her to leave Shri and go to some women welfare socie-
ty or maybe to just live independently on her own without his daily dose of abuse and beatings in
the night. But she refused. She doesn‟t remember when she got married. She feels she has been
married all her life. She has got accustomed to this life. Now Shri is too old and weak to beat her.
But he still drinks and abuses. She can‟t work much now days as her eyes won‟t support her. But
she never sleeps hungry. She has worked for many years for many women. Every night some or the
other woman gives her food. Shri drinks less too because they don‟t have money. But she has
earned bread for her family for many years and she deserves some rest now. Maybe if she had chil-
dren her condition would have been better.
The Devotee - Chanda Aunty is a follower of Baba ji. But being a hard core follower is not an easy task
along with taking care of the family. She would wake up at 4 in the morning before sunrise and by
5 o clock she would start her daily rituals of prayers and meditation. It would take about two hours
to finish it. And then she would cook lunch for her kids and her husband. They followed a rule of
offering food to Baba ji before every meal. It was not a compulsion but a devotion for him. Chanda
Aunty turned vegetarian as the different levels of Shivir required her to give up eating flesh. She
never regretted giving up non-veg as after being a disciple of Baba ji she felt disgusted by cooking
or eating carcass. But her children still liked non veg and she would not want them to give up unless
they want to. Every Sunday she would organise satsang at her home and women from the entire col-
ony would gather to pray and sing in front of Babaji‟s photo. She would cook prasad to be distribut-
ed among the women after satsang was over. Every Sunday, Tuesday and Thursday she would fast
and eat only falhaar at the end of the day. She gave up on her favourite beverage tea after Babaji
talked about its ill effects. And it was not only tea that she left but also fast food, mithai and all oth-
er outside cooked foods. Result being she lost a good 4-5 kgs. Well it seems Baba ji did have a
good effect on her health and soul.
- Shivangi Singh
(She is working in IT sector in Bengaluru and
has keen interest in working for society.)
-

The next edition is going to release in September
2015 on Rural Empowerment. You can mail your
article to our e-magazine on
getinvolve@patliurbanocrats.org
For any other information

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