Local governance is an important unit for governance in any country. It is the smallest unit but people are more concerned with it. People interact more with the system of local governance than the national system of governance. They have more expectation from it. They want corruption free and transparent local governance system. People's participation in the local governance ensures their enhanced participation leading to empowerment. empowerment results into change in their physical quality of life (PLQ). The PLQ is one of the denominator of development. If the governance at local level is transparent and corruption free then it will lead to development. In one my book sustainable development (2006) has mentioned about deprivatory development discriminatory development and differential development. Developmental inputs induced in a particular local region through the system of local governance may result into deprivatory development, discriminatory development of differential development depending upon the nature and process of implementation of the inputs of induced development is units. These largely depends on planning for the development. If the plans are drafted on the 'real' need of the people then the chances of success of the development programmes are more. The 'real inputs' are spelt out in a better way by the local people as it is part of their day to day life. The role of local governance systems appears more pronounced way in the 'real' development of the people.

Every community in India whether tribal or non-tribal has it's own political system at local and community level apart from the intercommunity village Panchayat. Both political systems co-exist in a smooth way since earlier times. Considerably lower casts were little bit deprived of powers in the traditional intercommunity village Panchayats. In the present democratic scenario, the village Panchayat (statutory body) has become more influential and powerful specially after the introduction of Panchayati Raj System. But, still the traditional community Panchayat and intercommunity Panchayat of village elders are in co-existence with the new political system with more or less influence and working as a power force factor (power group) instead of authorized decision makers of earlier times. Now, they have some say due to their impact among the community and village level and influence as a power group. Sometimes the simple villagers also get confused regarding the decision of which system is to be followed in the contradictory situation. A model system is needed to be developed with proper policy framework for reunion of the old and new system into a single proper democratic political system. This paper is based on the study of some areas and few communities of central India.

Chhattisgarh, a pioneering herbal state of India, upholds store house of rich biodiversity and globally significant medicinal plants. An innovative local forest governance mechanisms developed by State Government has taken as a replicable model for balancing biodiversity conservation and economic development by national government and actors of green governance at national level. The innovative local governance model popularly known as Peoples Protected Area Approach (PPA) prioterise on conservation, sustainable utilization, processing and marketing network. This present piece of paper has critically evaluated different dimensions of this model in terms of alleviating empowerment of local communities and boosting economic growth of the community. This model of local governance has incorporated all basic components from Gandhian model of rural development and constitutional safeguards for protecting the rights of rural communities. This paper has empirically examined the social feasibility of this model in terms of self-governance and holistic empowerment of local communities.

The present study has been oriented to explore the basic structure of customary governance system of Manava Kurmi caste of Chhattisgarh, and to analyze the existence of customary governance in the era of globalization.

The present study reveals that Manva Kurmi customary organization has been organized into three successive layers in highrarcally i.e. village unit and/or city unit, state level unit and central level unit. Eech unit has a president, secretary ,financial president and one or more female representatives.

It is interesting to discuss on the one hand such type local governance system solved so many legal and traditional matters which are related their own society and minimized the legal cases of the court but on the other hand its some decisions could be against of natural justice.

The discussions on development always focus on empowerment of civil society, democracy and good governance. The Sovereignty of States in South-Asian region has been partially affected by supra-national and non-government organizations. The citizenship in this region has become transnationally administered and exercised. The Government in these regions not only governs populations living within their territory but also claim to manage the population that never lived in their territory but also claim to manage the population that never lived in their territories. These issues have threatened the horizon of regional development and self-growth in this region. The transnational economic order contributes to reshape the labour map. The issues of streamlining the relationship between citizenship national identity and the State have become critical.

This paper has critically examined various issues relating as to how this region is being transformed by migration.

Rajasthan state is characterized as a state with relatively low social indicators especially those relating to women. Panchayati Raj mandates compulsory representation of women in the elected bodies as well among the office bearers of the institutions. This is bringing about changes in the working of the institutions on the one hand and in rural society on the other. The paper will be based upon a vast amount of field data that is available in secondary data based studies as well as in primary data collected by the authors. Emphasis will be on social change with reference to the status of women.

Chhattisgarh, a pioneering herbal state of India, has occupied important landmark in international map in terms of rich flora, fauna and unique biodiversity resources. The Government of India has enacted a good number of legislation to empower the local communities to streamline ownership and governance of forest resources. This piece of article empirically examines different dimensions of Joint Forest Management (JFM) model in Chhattisgarh in terms of exploiting the forest resources for alleviating poverty and promoting livelihood opportunities. Mainstreaming community strength through networking of JFMs have eliminated the bureaucratic bottlenecks and boosted community power in promoting conservation and sustainable use of natural resources.The promotion of gene bank, prevention of biopiracy, protection of intellectual property right regime, renovation of sacred groves, judicious use of JFM fund for common interest have been found as landmark of achievements in "Jabarra" of Dhamtari district, where these experiments have treated as innovative part of model at national and international level.

Since its Federation in 1901, the Australian nation has experienced government through a three-tiered system structured around the implementation of national, state and local-based policy. Each level within this governance model aims to act independently yet remains reliant upon the other to function successfully. Beneath this governance structure exist a growing number of lobby groups and quasi non-government organisations (QUANGOs) seeking to influence governance at all levels of the Australian state. One such QUANGO is the Geelong Region Alliance (G21), based in the south eastern corner of Australia and incorporating Geelong City and neighbouring regional shires. G21 performs a variety of local functions and takes a multi-faceted approach to regional development.

My paper addresses an element of my current doctoral thesis research that examines the role of QUANGOs and the evolving state of local governance in Australia. Its particular focus is upon the Geelong region and G21. I will consider James Scott's work Seeing Like a State (1998) to provide the critical background of this paper through its critique of state bureaucracy and subsequent popularity with various advocates of new hybrid state/corporate forms. Additionally arguments in development theory formed by theorist David Mosse regarding 'collaborative governance' (Zadek) will be considered. These theories and ethnographic fieldwork will be drawn together to argue that local formal governance in the Australian context is declining due to the existence of QUANGOs.

Bastar district is situated in the south of Chhattisgarh state of India . total population of Bastar is 13,06,673 out of which 66.3% is tribal.(2001). There are several constitutional provisions and safeguards for the development of tribes in the Indian Constitution. In the fifth Five Year Plan(1974-79)Govt. of India adapted a new approach for tribal development namely 'Tribal sub plan' through development program and tribal development blocks. The govt. Were divided this into education, health, economic and infrastructural developments assuming ITDP as the basis for tribal and regional development. In Bastar district tribal development programs are run through three ITDPs. This study comprises Abujhmaria, Muria,Gond, Halba, Bhatra, Dhurwa, and Bison Horn Maria tribes. The objective of this study focuses on the social, economic, educational, health, and infrastructure of tribes and to carry out an evaluation study of the effect of the development programs and projects on them. For the present study, the nine blocks and 18 villages of Bastar districts had been selected applying purposive sampling method. The facts were collected applying interview and Semi-participatory observation methods from 785 tribal families inhabiting these villages. In Economic development programs the study reveals that land-leveling, bullock-supply, educational development, diesel pump programs proved successful, whereas animal husbandry programs could not. Educational scholarships, mid-day meal, hostel-facility, free-book supply, etc. tempted the tribal parents and children towards education. The tribes prefer indigenous medicinal treatment. Efforts in health facilities were found insufficient. As regards infrastructure development program are not satisfactory.

This paper will deal with the traditional local governance of the Mao Naga of the state of Manipur, India. The Mao tribe has being following their system of governance since time immemorial. The chief (Movuo) along with a council of clan elders known as Village Council constitute the traditional local governing body.

The institution of the chief is hereditary. He is the patriarch of the village. As in the past ,he continues to perform socio-religious function. He counts the days according to the lunar calendar and announce the days of gennas ( days when working in the field is prohibited), festivals and feasts. He performs rituals related to Mao festivals, feasts and agriculture and those related to life cycle rituals.

The council of clan elders known as Village Council consists of representatives from various clans. The members are selected according to seniority among the clan members. The village council is headed by the chairman selected from among the representatives of the village clans. The members of the village council look after the maintenance of law and order in the village and settle disputes according to the tribal customs, apart from looking after the overall administration of the village. For settlement of disputes, confession through oath taking is a common practice. The present study intends to explore how far the traditional local governance is active and successful in implementing developmental schemes introduced by the Central and state Governments and how it maintains law and order based on the customs and traditions among the Mao Naga.

Heritage governance in China permits the state to pursue its goals of national integration and political stability over all local heritage sites by promoting cultural autonomy and preservation at national level. Meanwhile, it allows local governments to maintain their regulatory legitimacy while committing economic and social benefits. Local governments actively participate in the heritage campaign to guide development through the complexities of investment, production, and consumption.

Located in central Sichuan Province, China, Mount Emei (shortened as "Emei") was inscribed as a cultural and natural heritage site by the UNESCO in 1996. To better regulate the heritage site under the influence of tourism development, the local regulatory agency, the Emei Management Committee, established after the market reform underwent restructuring. As a specialized agency on heritage governance, the new institute conducts the regulatory functions including heritage conservation and development, resource allocation and tourism operation. As a regulatory institution that governs a World Heritage site for decades, it offers a vivid and detailed illustration to describe the process of heritage governance and the politics of heritage campaign in transitional China.

In order to examine the dynamic development of local heritage governance, it is important to be aware of the potential conflict or gap between the official designation of a site as national heritage and the local attachment and identification with sites at different levels. The construction of heritage sites and the tension between local and national ideology and values underline the contestations surrounding heritage.