The classical dance of the Mangkunegaran style is a dance that is characteristic of Pura Mangkunegaran and being a differentiator from the classical dance of the Kasunanan style. Langen Praja is an organization of Pura Mangkunegaran and known as well as a place to studies and accommodates the younger generation to practice the classical dance of the Mangkunegaran Style which is a typical dance of Mangkunegaran. Mangkunegaraan classical dance style carried out by Langen Praja are divided into two materials, including Mangkunegaran classical dance style for female dance and Mangkunegaran classical dance style for men. This study aims to answer how the classical dance learning process carried out by Langen Praja at Pura Mangkunegaran, Surakarta. This research uses descriptive qualitative method with data acquisition through documentation, interviews with informants and observation at the research object. The results of this study indicate that learning the Mangkunegaran classical dance style carried out by Langen Praja is one way to maintain and preserve the Mangkunegaran classical dance style.

Tuping dance is a dance originating from South Lampung which depicts army troops. This dance is usually performed at traditional celebrations in the South Lampung area, especially in Kuripan village, Penengah sub-district, South Lampung district. Tuping dance consists of 14 types of movements consisting of negakh, lelagoan, tikol, silat awal, cangget, tolak tebing, silat tikol, silat khalut, tepuk agas, lelagoan lapah, silat mundukh, ngelap bawah, buka topeng, and mulang. The movement was adopted from the daily activities of the Tuping dancer troops who mingled with the community and also acted as scouts, so that the movement was dominated by Silat Lampung and was also inserted with funny movements. Tuping dance is a cultural product of the past that is continuously maintained and preserved by the local community. The preservation of this culture can be carried out through the cultivation of character education values contained therein. So that dancers can not only dance but can learn about good character. This study aims to implement the character education values contained in the Tuping dance learning. The methodology used is qualitative where data is obtained through observation, documentation and interviews, as well as literature study. The validity of the data used were source triangulation and informant reviews. From the results of the analysis, the researcher found three values of character education in the Tuping South Lampung dance, namely creative, communicative and social care. These three values are implemented in the learning methods used by the teacher in the learning process in the classroom

Effective digital communication strategies can create efficient for Higher Education institutions. The geographical location and culture of any educational institution is a serious factor that can affect the overall strategic decisions, and influence the methods of implementing digital communication.

This study examined the job satisfaction of effective and less effective secondary school teachers in Kashmir. The sample for the study consists of 800 secondary school teachers which were collected by random sampling. . Job satisfaction in the present study refers to the set of scores obtained by the sample subjects on the job satisfaction scale developed by Singh and Sharma (2009). Attitude towards teaching scale developed by using S.P. Alullwalia’s was used. The results of the study revealed that the effective secondary school teachers have favorable attitude towards teaching as compared to less effective secondary school teachers. The results also revealed that effective teachers are more competent to their job and also show positive attitude and are more cooperative to the students and heads of institutions. The results of the study showed that effective teachers are more committed to their jobs. The results also revealed that effective teachers are more committed to their jobs and also show positive commitment both towards students as well as progressive betterment of society.

The notion of decentralisation and good governance are prominent in contemporary development discourse. It is now widely accepted that to be effective, governance should be pluralistic; authority should be spread across many levels and across 'multiple centers of authority' (Hooge and Marks 2003). India, considered as the largest democracy in the world, has had a long history of theory and practice in the field of decentralisation. Panchayats meaning 'assembly of five people', provide the institutional frame to the concept of democratic decentralisation in rural India.

India is one of the very few post-colonial countries having a continuous history of democratic rule. India, after independence, accepts liberal-democracy as its mode of governance and the Constitution of the country as usual guarantor of universal adult franchise so that its citizen can enjoy political rights, but it does not provide adequate scope for decentralization. The Constitution, however, has not totally remained silent on the issue, it has provided for an institution of grassroots governance in Art. 40. Yet, the placement of this provision of the panchayats in the Directive Principles the nonjusticiable part of the constitution, kept the case for grassroots democracy weak for a long time. It is only after the 73rd Amendment of the Constitution in 1992, that the Panchayati Raj Institutions (PRis ), the institution of self-management of the rural people and the Gram Sabha and the Gram Sansads, the platforms of the people representing direct democracy for enjoying economic decentralization, are made compulsory in India. It has been decided, of late, that all local developmental projects would emerge from the discussions held in these people's platform and the PRis or the development departments would be entrusted with implementing those.

Education is an important arena in Indian social, economic, political and cultural life from the earliest times. We know that higher education means the education beyond the level of secondary education. It is said that education presented in the colleges and universities is higher education. The term “higher education” refers the education at the degree level and above. The women are almost half of the total human resources. But it is very unfortunate to say that neglecting attitudes towards women is prominent in many respects particularly in the field of education. Theoretically the necessity of having higher education for both men and women is the same. But in reality, it can be said that the higher education of a women is more important than that of a man.

Education of women is the most powerful tool of the change of position in society. Education also brings a reduction in inequalities and function as a means of improving the status within the family. To encourage the education of women at all levels and for dilution of gender bias in providing knowledge and education, established schools, colleges and universities even exclusively for women in the state. If you educate a man, you educate an individual, however, if you educate a woman, you educate the whole family. Women empowered means mother India empowered.