The Nagas are a tribal people inhabiting the Northeastern Indian state of Nagaland bordering Burma. There are fourteen state recognized tribes who collectively are identified as Nagas. The Nagas distinguishes among themselves on the basis of specific cultural markers. Since the formation of the Naga state in 1963 and the development initiatives under the Indian Government, and the present global economic and market phenomena, the traditional cultural boundaries among the tribes are being both strengthened as well as redrawn. There are claims and counterclaims of identity assertions among the various groups and in few cases the older identity boundaries are breaking up giving way to form new claims of identity. At the core of such identity assertion, there is an explicit contention of relative deprivation of development benefits and opportunities. Such inter-tribal tensions are laden with ethnocentric indictment which gets often politicized. The system of representational politics and the game of electioneering play upon these conflicts with the development slogan. In situations such as these, governance and administrative decision making in the field situation becomes highly precarious. The purpose of this paper is to examine the case of the Naga experiences with development and identity formations.

Latin American States manifest themselves in their speech a policy of recognition of indigenous pre-existence sustained, in the case of Argentina, in the national Constitution, the ratification of the ILO Convention 169 and the United Nations Declaration on the rights of indigenous peoples. This speech many times is contradicted by actual practice since different State policies attempt to expose a speech conciliator which, on numerous occasions, renders invisible the violent reality experienced by indigenous peoples and civil society in general. On the basis of the above, the goal of this paper is investigate the illegal exploitation of natural resources and claims around mega minery projects in all of Argentina, focusing on the constant attempts of advances in these projects in (the) Patagonia.

The mapuche people has deepened its claim on forms of utilization and/or exploitation of natural resources, expressing the fundamental divergence between their worldview and the Western view that involves the development.

However, this paper is intended to give an account of the different instances of indigenous action and agentivity to the impositions of the nation-States, investigating both axes of the mapuche people's demands to the Argentine State; as well as in actions, proposals, reforms and strategies that members of the mapuche people have made and carry forward steadily to modify such policies. Of interest also is an account given of the relationship and appropriation made by members of the mapuche people of the social sciences, primarily of anthropology, focusing on the concepts, practices and representations that can be identified in their discussions.

Nicobarese of Katchal Island resemble mongoloid physical features and residing in different islands of Nicobar in the Bay of Bengal. they are classified into six dialectical groups i.e. car nicobar, chowra, terressa, central, southern and shompen. though many comparable cultural traits are observed among the Nicobarese,each island has an identity of its own interms of local dialect, dwelling pattern,material culture, etc. they are subsisting on both terrestrial and aquatic resources and living in harmony with them. But this symboitic relationship was jeopardised by the earthquake and tsunami in 2004 that wrought the entire south east asia. In post tsunami, the induced changes in both tangible and intangible culture by the external forces have had impact on their traditional subsistence pattern. The encroachment of tribal land for scientific forestry and rubber plantation and the resultant non-tribal settlements posing problems for obtaining livelihoods. as such present study focusses on exploring how the traditional knowledge and identities are being affected by natural as well as human factors.

A review of literature shows that much of intellectual energy is wasted in searching definition of the 'tribe' concept in anthropology. In recent decade transnational concerns over indigenous people, indigenous rights and indigenous development has re-ignited indigeneity debate. This article analyses these debates in the context of the anthropology and its contemporary advances, with support of a few case studies. Today the most important resistance to neoliberal capitalism has emerged around land struggles, wherein tribes are facing dispossession. As anthropologists the concern should be to judge the pragmatism of the customary laws, their federal support base as also to grapple with the ways that law defines the social environment through legal categories. Need also is to see the decriminalize categories / legal knowledge regimes, including confrontation within 'legal-pluralism'. Tribespeople in north-eastern India have a variety of agro-ecosystems , managed through low-intensity management to middle-intensity management systems. Shifting agriculture, home gardens, valley land wet rice cultivation, rotational fallow and the traditional horticulture and cash crop farming systems, contribute to rich crop biodiversity where a variety of species and cultivars are handled and conserved by the tribes of the region. There is need to elucidate scientifically the conservation-related traditions, linking such traditions to livelihoods that can survive the onslaught of modernization.

This paper is going to focus on Indigenous People and notion of Nation State in respect to northern West Bengal, India. Unity in diversity is key theme of India and Nation States still exist in form of State within State but in cognition and pro-Indian forms.

Traditionally, globe is divided into Magical, Buddhist and post-Buddhist world. Innovations occurred during pre-Aryan, Aryan and post-Aryan realms. Agrarian India is more prone to caste, caste-like institutions, agriculture oriented religions, trade-based religions, syncretism and self-sufficient villages.

Little republics, Urban Centers and Indigenous Statehoods are not unlikely in South Asia. On the basis of transnational trade routes, indigenous Statehoods took their shapes. India, however, has mostly accepted the cognate of Shahi and its close ties with Iran and Eurasia. Shahi believes in unification of South Asia in various ways. Commonwealth incorporates India as an important member.

Transnational trade route from Sino-Tibet, Sikkim-Bhutan Himalayas, North Bengal and North East India and Bangladesh to Bay of Bengal as well as river ways there core of emergence of so many indigenous statehoods locally. They, earlier or later, accepted unification with India. Kamtapur and Koch Bihar in the vicinity of Torsa or Amu Chu tributary of Brahmaputra-Jamuna River mouth in Indo-Bangladesh were exclusive during the Turk-Afghan, Mogul-Rajput and British India.

In this high time of globalization, notions towards these indigenous statehoods formulated by Rajbanshi social fold incorporating so many castes and tribes have revived. Nation States still exist in local cognition and are influenced state policies.

Mining, in the vicinity of their habitats, has come to pose a big threat to life and the livelihood of people in most parts of India. The affected people are often helpless to face the miner- administration - politician network. On the backdrop of such a situation, an in-situ study has been conducted along the Chattishgarh -Madhya Pradesh border, a scheduled area, inhabited by the Gond, the Baiga, the Panika and the Kisan communities.

The field data, from the Baiga tribe, a Vulnerable Primitive Tribal Group of the area, tracks down the modus operandi in short circuiting the rights of the tribal communities, over their forest, land and other community resources. The study points out that in spite of the TAC (Tribal Advisory Council), and the PESA, massive mining in and around its habitat, has been continuously depleting the fuel, fodder and number of other life supporting minor forest produces; and threatening the very survival of the tribe.

The liberalisation of the political regime in post-Soviet Russia has led to the rise of new ethnic identities. All-Russian census of 2002 revealed that 6,581 people in the Russian Federation stated their nationality as Pomor. The name Pomors has been traditionally applied to Russian people living in the White Sea and Barents Sea coastal area.

The unique nature of Pomor identity movement lies in the fact that while the Russian state has repeatedly referred to Pomors as quintessence of Russian people, to pursue its political agenda in different historical periods, Pomors today claim their status of a small-numbered indigenous people within the Russian Federation. One of the arguments people give to justify the idea that the state should grant Pomors such a status is that it is thanks to Pomors that Russia owns Arctic territories nowadays, as they were the people who moved to northern margins of Russia and endured severe conditions for hundreds of years.

Pomor identity movement is an outcome of uneasy relations between the state and people in the wake of the demise of the Soviet Union. Infrastructure and social services significantly deteriorated in the area during the post-Soviet period, prompting people to refer to the state as having left them to survive on their own. The proposed paper will unpack the imagery of the state as being in debt to its people. It will explore claims that allegedly Russian people make to the Russian state in order to make it fulfill its moral obligations towards them.