This paper examines various 'healing relationships' fostered by petty offenders, criminalised factions, long-term convicts, and former Maoist guerrillas incarcerated in an urban prison in politically fraught 1970s Calcutta. It was a time when the city was under siege, as the government machinery used extreme force to suppress an anti-state Naxalite movement emerging in eastern India. The local police captured city-based leaders of the insurgency and subjected them to extra-legal interrogation techniques to extract information about Maoist activities. Through the oral narratives of former political prisoners, I explore the ways in which imprisoned men, women and children across class and caste divides built co-dependent relations to survive a system of excessive custodial violence designed by prison guards. In the women's correctional facility, for example, young activists regularly beaten by male police officers were washed and comforted by older women serving life sentences. This display of humanity and maternal concern from strangers and social outcasts enabled the bruised women to cope with their pain and sexual humiliation. The political prisoners in turn offered delinquents literacy classes and helped in drafting court appeals, thereby transforming quotidian relationships into temporary channels of community-building, everyday empowerment and critical intervention. These exchanges allowed inmates to envisage themselves as precursors of peace and reform, despite being constrained within a deprived culture of confinement. This paper not only contributes towards an anthropology of penal institutions, but also raises questions about the role of agency and affect in building social order, especially in restricted spaces marked by violent conflict.

For every creature, human as well as non-human, on this earth, the home is most important as it is the base which seems to everyone its own and has power to develop and progress physically, mentally, intellectually and spiritually. The home, which is considered to be safe for everyone, has various oppressive activities for those who have not matured knowledge of this world viz. children. The guardians and parents, on the name of discipline and reforming them, use physical force which is against numerous international, regional and national instruments. Though, India has various laws and norms to protect the children but there is paucity of law on this point.

In the light of abovementioned facts, the proposed paper deals with various laws of other countries including United Nations' instruments to prevent parental corporal punishment and further it outlines the Indian Legal systems' inefficacy to deal with these issues. Furthermore, the paper proposes the immediate attention of stakeholders of the society to root out this problem.

In my proposed paper necessity of repulsive force to have the desired pace and acceleration needed to maintain the structure of the society is discussed.The great epic composed in late fifteenth century has its relevancy even today .Gradually civilization maintained a strong armory just as deterrent factor .My paper would also discuss the issue of women empowerment as mentioned in the epic and baking of a better situation for women in society through various laws and constitutional support.How commoners use repulsive violence to maintain their dignity and the way state uses repulsive force to control the situation when needed shall also be discussed in light of the epic in my paper.

The idea of humanitarian intervention has been a controversial topic. The idea of repulsive violence can best be understood if we understand the emerging concepts of use of force in international law. The purpose of this paper is to justify the idea of humanitarian intervention from legal, philosophical , strategic angles. In this pursuit, the paper will focus on the , ideas of Kant, Rawls, Habermas , and other philosophers. The legal aspect will focus on the interpretation of the UN Charter , the concept of universal jurisdiction . The strategic utility will focus on the possibility of de escalation in a war situation and state building.

The new dimension of Responsibility to protect is seen as a practical approach to the problem and how, it has changed the concept of sovereignty .

After having proper shelter in native village, one moves to another city for betterment of life, is nothing but an example of repulsive violence, where one becomes the victim of circumstances. Repulsive violence always gives an anti feeling and it seems human rights violation by others but it is very example of self human right violation in which one who has all amenities but want to have more and leaves his native place and becomes deprived from all basic necessities . Present study is based on Lucknow, state capital of Uttar Pradesh where every year thousands of people come in search of better life specially in the quest of better education and life style for their children. Children also keep mum because they know their father's capability but they suppress their will, feeling for enjoyment as a strong feature of repulsive violence and it makes the child introvert instead of extrovert. 300 families were taken to evaluate the present problem by random sampling in the month of January 2012, all respondents were more than 18 years of age of both sex. In my proposed paper I have tried to find out the reality behind repulsive violence and it is proved that with a negative notion, repulsive violation is not meant for a fight or cruelty but also it is a type of violation against self and makes alternative human rights violation.

It is difficult to understand the term Human rights because human rights are not available universally as given in universal declaration of Human Rights 1948. It is an anticipatory document which differs from one country to another country. Within a country many micro and macro cultures live. It is quite difficult to formulate a common human rights protection which generates all the time a kind of repulsion between two countries or two cultures. So it is not an easy task to figure out the reality of Human rights globally. Repulsive violence makes it comparative Human rights which is the main focus of paper in present politico-cultural problem of the world. Alike the study of culture anthropologically , Human rights culture should also be analysed anthropologically because when we say Human rights, it automatically includes the behaviour of an individual and culturally behaviour is a suppressed virtue which could make often an environment of violence not only for cruelty but also for smooth life . So repulsive violence should be sketched with the resonance of Human rights which makes Human rights as comparative Human rights .

The problem of fail/weak states has threatened not only the global safety net but has also undermined the idea of human rights. It has given rise to the problem of state sponsored terrorism and ethnic cleansing which itself is the most serious violation of international law. The paper proposes that Immanuel Kant's Perpetual peace model provides a viable road map for a harmonious existence of all states and this model has been made more effective with the advent of Responsibility to Protect.

The paper further explores how the concept of sovereignty itself has undergone a change and how it is no longer possible for the states to use it as a sword. It will be argued that the concepts of Isomorphism , Sovereignty as Responsibility and Subsidiarity have restricted the Postivistic aspect of Sovereignty. The paper will discuss the concept of State building as a device for the political inclusion of the fail/ weak states. Finally, it will be shown that at present there has been a movement in the global system from the ' Order of States ' to a Society of States.

The great challenges before our world are human rights, equality, empowerment, democracy development, diversity and the most important -peace. They are challenge not to any nation but to the world as a whole. Each nation and section of people interprets these values in the light of its own culture, history and national interest. Fortunately ,these values are not very different in this context in different nations. It is in this context that this paper presents the need to remodel our societies into peaceful and harmonious ones. It is strongly felt that 'Peace is a prerequisite for development, democracy is essential if development is to succeed over the long run.' Authors put forth the Gandhian philosophy that serves peace and human progress in the world. The paper brings alive the Gandhian idea that in no situation violence can positively end violence, Gandhi counseled oppressed people not to repay violence with violence, but not to be compliant and obedient either. The paper inquires analytically the ingredients that are required to make this world, a world without violence. Ahimsa- the non-violence, mutual tolerance, truth, love etc. are not meaningless and mere decorative terms, they have the potential to prove that the world must exist , and exist without violence, if people have to build in a peaceful community of nations. Authors inquire into the need and relevance of Gandhi and non- violence in the contemporary world.