By drawing on her extensive fieldwork in India and on the adjacent theoretical literature, Barbara Harriss-White describes the working of the Indian economy through its most important social structures of accumulation. Successive chapters explore a range of topics including labour, capital, the state, gender, religious plurality, caste and space. Despite the complexity of the subject, the book is vivid and compelling. The author's intimate knowledge of the country enables the reader to experience the Indian local scene and to engage with the precariousness of daily life. Her conclusion challenges the prevailing notion that liberalisation releases the economy from political interference and leads to a postscript on the economic base for fascism in India. This is an intelligent book, first published in 2002, by a distinguished scholar, for students of economics, as well as for those studying the region.
By drawing on her extensive fieldwork in India and on the adjacent theoretical literature, Barbara Harriss-White describes the working of the Indian economy through its most important social structures of accumulation. Successive chapters explore a range of topics including labour, capital, the state, gender, religious plurality, caste and space. Despite the complexity of the subject, the book is vivid and compelling. The author's intimate knowledge of the country enables the reader to experience the Indian local scene and to engage with the precariousness of daily life. Her conclusion challenges the prevailing notion that liberalisation releases the economy from political interference and leads to a postscript on the economic base for fascism in India. This is an intelligent book, first published in 2002, by a distinguished scholar, for students of economics, as well as for those studying the region.
Barbara Harriss-White's work breaks new ground in showing how non-market and non-state institutions shape India's market society. She focuses on markets for land, labour and essential commodities in small town economies to show the vitality of caste and 'religious pluralism' (among other factors) in their functioning. Far from being vestiges of an earlier era, she argues that both caste and religion are being reworked in the contemporary era to ensure the subservience of small town economies to the interests of big capital and imperialist globalisation. The linkages between small town economies and the workings of Capital come alive in her analysis. She examines the ground realities of the markets which form the building blocks of Indian capitalism and the attendant crisis of democracy and the deprivations of the people.
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