Globalization, multiculturalism and peace are the most debatable issues in contemporary global world. Terminologically globalization refers increasing inter-dependence of world societies in many world wide phenomena viz. trade, finance, travel, communication, ideas, cultures etc. Globalization is not something new as it is all about connectivity. But relationship of connectivity in the contemporary globalized world is not free from hegemonic control. The term globalization is also used to denote the mechanisms that characterize both the integration as well as disintegration processes of the planetary system. The process of globalization and its consequences have serious impacts on the life ways of peoples across the globe. Globalization has both positive and negative impacts. In one hand it has provided some opportunities to enrich the human life and at the same time its consequences have created several global problems viz. environmental crisis, population explosion, nuclear wave, new thinking, migration, immigration and above all challenge of diversities and multiculturalism by way of homogenization of the planet. The root causes of global problems are hegemonic relationship, inequalities, violation of human rights, and loss of peace in human society.

India is a democratic and pluricultural country. A major source of India's democratic foundation is multiculturalism. Multiculturalism in India means that it has citizens of varied cultures, those together woven the fabric of Indian civilization.The emerging challenges of multiculturalism in India needs to be examined in an objective manner.

India is a multi-complex country. In Indian society, the people are divided into various ways like castes, creeds, communities, languages, cultures, occupations, religions, social systems and so on. Apart from various differences, inequalities in economy, politics, social status and positions, and religion are very prominent.

Particularly, India is dominated by Hindu people who occupy 80% of its total population. They are divided into five strata and these are also hierarchically arranged by several jatis/castes. Even their power, status and position related to economy, polity, education, health, religion, etc. are also stratified.

It is observed that 15-20% of total population of India (belonging to higher strata) occupies the 80-85% of the resources, whereas 80-85% people (belonging to lower strata) can enjoy the 15-20% resources only. It is reported that this greater section of people is suffering from various problems related to food, shelter, education, economy, health, politics, and so on. They work hard, but earn a little which is not sufficient for their required livelihood.

However, little section of people (upper strata) enjoys the power and all the facilities, whereas greater section of people face several problems related to human securities in all aspects- food, shelter, dress, education, politics, economy, and so on.

In the light of peace, conflict resolution and sustainable development in context of down trodden people of India the issues of human security, inequality to equality, and cultural clash have to be thoroughly intervened. This is the main aim of this paper.

This paper is going to focus on the intersections between gender and law in situations of legal pluralism in Mexico, where indigenous women develop strategies to seek for justice and conflict resolution. They present their demands to indigenous authorities and also to state law officials. Gender relations are central to understand the problematic of legal pluralism in Mexico. Justice and conflict resolution in indigenous regions refers usually to problems related to family dynamics, gender violence and violation of human and gender rights. I the paper I´ll discuss some aspects related to the debate on legal pluralism and interlegality from the point of view of legal anthropology, in relation to the totonac indians of the state of Veracruz (Mexico).

There are about fifteen thousand people lost their lives and more than hundred thousand people forcefully displaced during the internal armed conflict between the government and Communist Party of Nepal (Maoist ) between 1996 and 2006. The Comprehensive Peace Agreement (CPA) was signed between the government and Maoist in 2007. The internal armed conflict is formally concluded, however, the management of ex. combatants, drafting new constitution and addressing the gross human rights violation cases such as killing, disappearances, torture, extra-judicial killing, rape and forceful displacement and past Human Rights violation are not address yet. The internal armed conflict which lasted for 10 years devastated economic progress. The election of Constituent Assembly (CA) conducted in 2008 and it is in the process to produce first draft of constitution despite many irreconcilable issues raised by political parties such as the structure of the state, power sharing etc. The society is diverse in terms of language, religion, ethnicity and caste. Some of the groups are demanding federal state based on ethnicity and right to self-determination. The first problem of this transition is to address the gross human rights violation cases committed by the both parties - security forces and CPN-M and restore rule of law. The second problem is to protect the marginalized community such as Dalits, women, children and elderly persons who are feeling insecure. The sustainable peace and development is possible through respect of human dignity and social harmony based on the universal values of Human Rights.

Scholars working in the areas of peace and conflict studies have made significant contributions to the policies used by non-governmental organisations, development agencies, International Financial Institutions, and the UN system, in the specific areas of conflict resolution and citizen diplomacy, development, political, social, and economic reform, peacekeeping, mediation, early warning, prevention and peace building. But inner peace is the most necessary for solving the conflict.This represented a shift in interest from conflict management approaches oriented towards a 'negative peace' to conflict resolution and peacebuilding approaches aimed at a 'positive peace'.

Basque and Spanish societies are currently starting to elaborate their peace process through a dynamic variety of activities that are renaming and relocating some of the events that have taken place around the so-called Basque conflict, within the framework of a reconciliation. This process constitutes a true critical event (Das, 1995) triggered towards the end of 2011 following an end to the armed activity of the ETA organization, the culmination of several decades of failed attempts to reach agreements, truces and negotiations in relation to the so-called Basque conflict.

I offer an ethnography of the processes of elaborating and institutionalising reconciliation in Basque and Spanish societies, of the concepts that sustain their peace processes at present. I analyse what the conditions are for producing the diverse spaces of elaborating the so-called peace process, examining both the social meanings and practices which set up its debate and realisation, and the ways in which it is produced and diffused from a field of knowledge and experts (institutions and agents), as well as activities aimed at civil society (courses, conferences, educational activities, mediations, products).

How does a society reconcile? How were meanings for the diverse forms of violence generated? How do passive and active actors redefine themselves? How does a society re-educate itself?