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If organizational demands and employees’ abilities, skills, and capabilities do not match then occupational stress occurs. Every individual from his born to death faces some kind of stress in his life. Short-term stress can be managed but long-term stress cannot be managed properly. Bus drivers of Ahmednagar city face occupational stress due to working conditions. This study aims to study occupational stress due to bad working conditions, its causes, and symptoms among bus drivers and suggest stress management techniques to reduce stress levels. For this study, data is collected from secondary sources and the qualitative research method is used for research purposes. We can conclude that bus drivers face problems due to bad working conditions in their workplace which creates stress and it negatively affects them. It harms physically, mentally, and psychologically. Hence MSRTC should implement stress management techniques and improve working conditions to reduce stress levels among bus drivers.

In most South and Central Asian countries, while Christians account for 1–2% of the population, the region has the fastest-growing Evangelical population in the world. South Asian Evangelicalism can be traced back to the 1706 arrival in Tranquebar of two Pietist German missionaries. Fearing what they called the ‘proselytising zeal’ of Christians, the East India Company forbade missionaries into Company-ruled territories. Evangelicalism in South Asia succeeds in hostile environments because it embraces any space available for its mission. Healing and exorcism have been the key impetus bringing people to Christ in South Asia. While many Evangelical Protestant churches have adopted Pentecostal beliefs, Charismatic influences have been minimal in certain institutions. Still, the proportion of South Asia’s Evangelical Pentecostal or Charismatic population is steadily rising. Among villages are the ubiquitous ‘Independent churches’ separate from mainstream denominations. Evangelicalism in South Asia is rooted in a commitment to the care of the poor. From very early, eschatological urgency was at the heart of missions. After the fall of the Soviet Union, Evangelical churches became aware of moral destruction after decades of communism. Across Central Asia, Evangelical missionaries continue to spread the gospel but remain vigilant about when and how they evangelise.

Background: Insulinoma is an islet-cell neoplasm that secretes insulin. It is usually localized to the pancreas and is often the most common cause of endogenous hyperinsulinemic hypoglycaemia in non-diabetic adult patients. Surgical excision with a curative intent is the standard modality of treatment, and it requires precise localization of tumor tissue. Ga-68 DOTA-exendin-4 PET/CT scan is a clinically reasonable and sensitive scan for the identification of insulinoma. The aim of this prospective cohort study was to determine the overall accuracy of Ga-68 DOTA-exendin-4 PET/CT scan in the detection of insulinoma. Materials and Methods: Eight patients with fasting hyperinsulinemic hypoglycaemia with neuroglycopenic symptoms were enrolled in this study which was conducted during October 2016 to October 2017. Whole body PET/CT scan was performed on a Philips time of flight PET/CT scanner, 60 minutes after injection of Ga-68 DOTA-exendin-4 (and also Ga-68 DOTANOC). The imaging findings were compared to the histopathological diagnosis in six out of eight patients and to subsequent follow up in the remaining two patients who did not undergo surgery. Results: The sensitivity of Ga-68 DOTA-Exendin-4 PET/CT scan in insulinoma detection was found to be 75%. Conclusion: Ga-68 DOTA-Exendin-4 PET/CT scan is highly sensitive for identification and exact localization of insulinoma which can guide better surgical exploration. However, randomised controlled trials are needed to assess the accuracy of Ga-68 DOTA-Exendin PET/CT scan in localization of insulinoma.

The Christian response to suffering in the developing world is comparatively strong. Christians disproportionately work as service-providers and advocates for the suffering and the poor. C...

Keynote address at the All India Consultation of Evangelicals in Social Concern from January 27-30 2002. Reprinted with permission from Drishtikone - the magazine of the Evangelical Fellowship of India Commission on Relief available from EFICOR, 308, B-Block Community Centre, Janakpuri, New Delhi 110058. E-mail eficorhq@vsnl.com; website www.eficoronline.org.

We need to renew a Christian social vision for the new millennium. By social vision is meant a view of society in all its dimensions which expresses a view of humanity rooted in an understanding of who human beings are and can become. There are many possible social visions. There is a weariness with social involvement. Quite a bit of involvement has not produced the expected results. Studies have shown that some of the Latin American church growth is a wish of the pastors rather than a representation of reality.

Introduction Asia is a vast continent, stretching from Turkey in the West to Japan in the East, from the Indian sub-continent in the South to the Asian part of Russia in the North. Even Australia and New Zealand are seen to come under the sphere of Asian influence. Much of Asia was under Western colonial power until after the Second World War. The contemporary history of Asia is that of the past fifty years. In this period Asia has seen rapid changes in much of its life. Japan recovered from the devastation of defeat to emerge as a global economic power. China totally rearranged its 5000 year old systems and culture and continues its transformation sometimes violently but apparently with no outside influence. Most commentators concede that China will be the super-power of the early 21st century, both economically and politically. South-East Asia transformed its economies once the upheavals of the Vietnam war subsided with the withdrawal of the American military. South Asia is now liberating its economies, bringing great economic wealth to some but leaving nearly half its population in poverty. West Asia continues to give priority to Islamicising its society and is marked by internal and external struggles. Overall, Asia is a region of rapid transitions with strong forces resisting change and stronger forces directing it. In most of Asia religion continues to have a central role in all of life. There is a reluctance to construct a society which does not have religion as a driving force. A majority of the poor of the world live in Asia, and for them, survival is a daily struggle. In contrast, Asia is the continent of economic tigers who have consistently shown growth rates that have attracted significant investments from all over the world. Some of the highest investment in military hardware is also characteristic of the region. Tensions exist between some nations, such as between India and Pakistan, Malaysia and Indonesia, China and Taiwan, and so on, and these sometimes erupt into border skirmishes. All Asian nations have ethnic and/or religious minorities whose status and rights become matters of dispute and a source of instability and sometimes violence. The 21st century will see Asia play a central role in global affairs. While the Christian faith has its origins in Asia, the minority number of Christians make the church a marginal institution on the continent. Christianity, through Christian missions, has always had a far greater influence on Asia than is reflected by its numbers, while Christian influence in Japan is far greater than its size would suggest. Christian influence is dominant in South Korea, and is increasing in Taiwan. In spite of its marginal size in the rest of Asia (except The Philippines) Christianity continues to be a significant source of social influence in those areas of Asia. The church continues to be a pioneer in work among the disadvantaged peoples, while its perseverance in activities of social transformation make it a unique instrument of civil society in Asia. I. Exegeting the Contemporary Context I wish to approach a study of the context by looking at driving forces and trends that shape the context rather than at institutions, systems and structures. This is a cultural analysis of the context rather than a socio-economic and political one. However, the socio-economic and political issues continue to have an important place. A. Driving Forces I suggest that dominant driving forces in the shaping of contemporary Asian societies are modernization and the striving for identity. 1. Modernization: The modern world of the mid-twentieth century into which most Asian nations emerged as independent states was shaped by the forces that shaped Europe since the 15th century. Economic, political and educational systems, warfare, international relations, nation-states, markets, financial and communication systems, among others, are all products of modernity that originated in Europe and now influence all societies. …