University of Calcutta (informally known as Calcutta University or CU) is a collegiate public state university located in Kolkata, West Bengal, India.&nbsp;Within India it is recognized as a &quot;Five-Star University&quot; and accredited &quot;A&quot; Grade by National Assessment and Accreditation Council.

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The University of Calcutta has secured the Fifth position among the Universities of India in the prestigious &quot;Indian University Ranking 2019&quot; list, released by the NIRF of the Ministry of Human Resource Development, Government of India.

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It was established on 24 January 1857, and was one of the first institutions in Asia to be established as a multidisciplinary and Western-style university. Its alumni and faculty include several heads of state, heads of government, social reformers, prominent artists, only academy award winner and Dirac medal winner in India, many Fellows of the Royal Society and five Nobel laureates as of 2019 which is highest in South Asia.

University Of Calcutta

Economics

Theory, Policy, Practice

Mapping the development paradigm of Northeast India from ancient past to present in the realm of political history and economy

World University root node

Review of Radical Political Economics

Rethinking the Formation of Public Distribution System: A Class-Focused Approach

Global Political Economy

Introduction to Historical Materialism: A Theory of Society and History 1

Rethinking Marxism

Pluralism in Economics and Neoclassical Economics

Re/presenting Class

Development and Class Transition in India:

Journal of Social and Economic Development

A theory of old care: beyond state and market

Marx, Marxism and the Spiritual

Challenges of Globalization and Prospects for an Inter-civilizational World Order

India's Transition: A New Complex of Capitalism and Hindu Nationalism

Research Methodology for Social Sciences

An examination and defence of heterodox approach

Asian Agri-History

Colonial Intervention and Deterioration of Agriculture and Agrarian Relation in Bengal: A Critical Evaluation.

'Capital'in the East

Abstract The article seeks to develop a class focused theory of development induced internal migration in the context of India's economic transition. Through a critical interrogation of the hegemonic development approach, it (a) problematizes the norms and telos that underscore a presumption of migration as an inevitable journey from the rural to urban as part of the logic of capitalist development and (b) showcases the novelty and importance of class understood as a process of surplus labor and the epistemo-ontology of overdetermination in disinterring India's migration in the decentered-disaggregated class related space, elucidating heterogeneous flows and streams of migration of India's working population. Furthermore, we deploy this class focused approach to forward a rethought rendition of primitive accumulation that destabilizes the de-politicized category of ?displacement? induced migration and binary classification of voluntary-involuntary migration as presented in the mainstream development literature. Instead, following capitalist development, we highlight the political economy of expropriation of space and livelihoods and of force and violence, in shaping the multi-varied migration processes of India's working populace and their role in reconstituting the class structure of Indian economy.

Journal of Labor and Society

Beyond the prism of rural to urban and voluntary-involuntary in India: A class focused theory of migration

Postdevelopment in Practice

Praxis in world of the third contexts

What happens when a thinker and practitioner of transformative politics claim to be imagining and doing socialism from a perspective drawn from the resources in the East?We show how Gandhi seeks to shape an Indianized version of non-violent socialism consistent with what is claimed to be Marx's basic principle of communism: “To each according to his need, from each according to his capacity.” His framework challenges any claim to violence as a necessary condition for the praxis of socialism. He seeks to end capitalismwithout putting an end to the ‘capitalist subject.' This dialogue of Gandhi with Marx's Capital on socialism gathers further steam when we unpack the former's conceptual contour that underpins non-violent socialism-labor, capital, capitalist, capitalism, property, industrialization-in order to set up its encounter with the fundamental point of Marx's critique of political economy foregrounded in his book Capital-modes of surplus labor appropriation and its specific form in (capitalist) exploitation. Our analysis reveals that, when made to confront surplus and exploitation, Gandhi's insistence on a non-violent relationship with the ‘capitalist subject' even as capitalism is supposed to be withering away is inconsistent in terms of his own framework. Likewise, any asserted Marxian claim of socialism as necessarily epitomizing material development and abundance and which is to be arrived at through class violence is rendered problematical by Gandhi. These insights then open up the possibility of further exchanges about post-capitalist futurities.

"Capital" in the East: Reflections on Marx

Non-violent socialism: Marx and Gandhi in dialogue

We seek to analyze the changing rationale and character of Indian state in the backdrop of the post-planning Indian economic transition. It is held that the Indian economy has transited into the triad of neoliberalism, global capitalism and inclusive development. It is argued that the India state was both a creator of this triad and also the site of the combined effects of these nodes that pull and push it into contradictory directions. In enacting these multiple roles, the Indian state is characterized by both benevolent and violent side of its existence in one turn. Its violent side is captured in terms of primitive accumulation and state of exception while the benevolent character through the social programs for the needy and in facilitating the process of nation building by way of creating human capital for capitalist-induced growth. The changing character and roles of Indian state in turn suggest a foundational displacement in the rationale of its existence, a shift that is to be identified not merely in terms of what it says but in what it actually practices. In this context, that the Indian state governs for the good of society and not for itself is identified as one of the major changes in its rationale.

Dynamics of Asian Development

An examination of indian state in the post-planning period

Diversity in economics: An examination and defence of heterodox approach

Knowledge, Class and Economics

Primitive accumulation and historical inevitability

The Changing Face of Imperialism: Colonialism to Contemporary Capitalism

The particularity of imperialism in the stage of neoliberal globalisation and global capitalism: A dialogue between Nikolai Bukharin and AimÃ© CÃ©saire

Building on Tagore's critique of "politics," an English term Tagore does not translate into rajneeti (thus retaining its foreignness), the paper moves to Tagore's turning away from nationalism as largely an "abstract being" or a symbolic form, and his turning, instead, to the question of dharma (as the dialectic between askesis, a la Foucault, and phronesis, a la Heidegger). Dharma as the this-worldly art-praxis of attending to what the abstract being or the symbolic form forecloses. For Tagore, Sriniketan is the context for such an art-praxis. For the authors, Ambedkar is the imaginary interlocutor of Tagore's redrawing of the extant practice of the political.

Economic and Political Weekly

Sriniketan encounters Ambedkar: Whither the political?