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The India–Bangladesh border is the world's fifth longest land border, a focus of political tension in an area with vibrant informal economies. Cross-border communities share culture and language and informal cross-border trade (ICBT) is well-established. This article explores ICBT on the Indian side of the border, examining its actors, power relations and spatial dimensions, and the vulnerabilities of those involved. Debates on the social and cultural roots of ICBT, and the vulnerability of small-scale entrepreneurs to a complicit state, and powerful middlemen in lucrative sectors of ICBT, inform the analysis. The trade is theorized through the lens of jugaad, the Indian term for 'making do' and 'instinctive creativity'. The research draws on case studies of three cross-border sectors, everyday trade in small household goods, the politically sensitive cattle trade, and cross-border medical/healthcare services. The mechanisms of jugaad are seen to some degree in all three case studies, but heavy state regulation gives advantage to controlling middlemen and state officials. Finally, we argue that ICBT is a critical component of the wider political economy in the border regions of West Bengal, and that the forgotten sector of ICBT could, if supported by light-touch regulation, have important poverty-reduction potential in enabling livelihoods for marginalized border communities. [ABSTRACT FROM AUTHOR]

Home-based work is among the largest forms of employment in the informal economy in India and is overwhelmingly represented by women. Employing a social reproduction framework that reframes what is counted as labor, this article asks how women's unpaid work activities are appropriated as labor in subcontracted home-based work. Applying this analytical framework, it becomes clear that domestic work in the home, often completed by women, is needed and exploited in this production process as a result of gendered constructs of care. The contribution considers how unpaid work is directly appropriated by capital as surplus value. The context of informal work is key here because of the irregular and fragmented production process, the space where work occurs, and the use of unpaid family workers. The goal of this research is to offer empirical evidence that broadens analytical perspectives to account for the context of informality in the Global South. HIGHLIGHTS Subcontracted home-based work in India relies on a gendered, fragmented, and precarious labor force. Unpaid caregiving and household work directly contributes to profit-making. Western analytical concepts of the economy need to be reexamined in the context of the postcolonial informal economies. Research tools that measure economic participation need to capture how unpaid activities directly or indirectly contribute to economic processes. [ABSTRACT FROM AUTHOR]

Gig work has been considered 'disruptive' by platforms for its market efficiency, but concerns around precarity of work in the Global North have been raised since the early 2000s. In India, the dominance of informal work makes precarious work the norm, thus begging the question, does gig work disrupt or extend this precarity in new directions? Based on in-depth interviews with gig workers in India, this paper explores the relations between the informal economy and platform-based gig work in India with a focus on the experiences of workers. The paper argues that, much like informal work, gig workers bear a disproportionate risk, with their work regulated by social identities of caste and gender that determine entry and exit from work. The digital mediation of work in the gig economy extends such existing social relations of informal work into gig work, especially as labour remains deregulated by the Indian state. Through this, India points us in the direction of what the future of work may be for workers in a global digitised gig economy where such precarious and insecure work is now increasingly entrenched. [ABSTRACT FROM AUTHOR]

The many Muslim women who make up India's burgeoning informal economy, challenge any attempt to reduce them to homemakers whose lives are delimited by culture and religion. An examination of their lives reveals the complex forces that shape their worlds, and illuminates how they variously negotiate landscapes of inequality in contemporary India. Here I focus on the biography of one Muslim widow to illustrate how she labours to live and dream in contemporary India as various social forces intersect to create precarity in her life. While neoliberal priorities and a shrinking social safety-net affect underprivileged women across religious lines, the intersection of gender, class, and religion in Hindu majoritarian India has made it even more challenging for low-income Muslim women like her to make ends meet. However, dominant forces are not totalising, and the biographical method reveals how one woman negotiates precarity, employing various skills as she adapts to changing conditions, juggling multiple jobs to meet expenses, and envisioning a better future. We see not just the deep inequalities that create precarity for some, but also how dreams can be a material force in the world. [ABSTRACT FROM AUTHOR]

The scholarship on innovation hitherto has prioritized exchange value, scalability and large scale commercialization, overlooking the other significant human centric values discussed in 'value theory'. Consequently, innovations in the informal economy are often undermined due to their inability to generate exchange values. This paper identifies and examines the suitability of the nuanced set of values discussed in value theory for informal sector grassroots innovations. Based on ten years of ethnographic research in different parts of Jammu and Kashmir in India, we find that these innovations generate a diverse set of values, ranging from use value to socially embedded reciprocal exchange value to different forms of relational and non-relational intrinsic values. At a juncture when strengthening alternative innovation approaches occupies a priority, these findings have important bearing on innovation policy scholarship. [ABSTRACT FROM AUTHOR]

Research in comparative capitalism has seen an increasing interest in emerging economies and has made attempts at integrating the informal economy as a distinct and significant feature of the institutional configuration and reproduction of contemporary capitalisms. The way this has been achieved, however, is problematic as it has mainly worked with a dualist notion of the formal and informal economies, thereby making it difficult to conceptualise any interlinkages. This article argues that the relation between the formal and informal economies needs to be conceptualised as an interlocking one in order to analyse the constitutive place the informal economy has in the dynamics of formal institutions as well as the overall institutional configuration of emerging capitalisms. A focus on interlockages helps in conceptualising diversity, by bringing the heterogeneity of social relations within the formal and informal economies to the fore. This focus also allows for a more nuanced understanding of the distribution of resources across institutions and actors, and how change is shaped by struggles within specific interlocking configurations. India serves as a useful example in this respect insofar as the centrality of the informal economy to Indian capitalism can be shown to be due to the specific interlockages as opposed to the, probably more eye catching, size of its informal economy. [ABSTRACT FROM AUTHOR]

This article analyzes the theoretical and practical problems arising from the effect of the ongoing global crisis on the much neglected informal economy, with specific focus on issues concerning women’s employment and decent work. Recognizing growing informality and its disproportionate impact on women workers, the article discusses the challenges and various coping mechanisms adopted by these vulnerable groups. The current wave of fiscal consolidation and austerity measures pursued in most countries in the form of cutbacks on social sector spending and public expenditures is having devastating consequences on the vast majority of the population. A robust fiscal commitment toward direct job creation programs and increased social protection policies has the ability to enhance resilience. Rejecting the fiscal trajectory and the subsequent austerity measures, the article emphasizes the necessity of a macroeconomic policy framework conducive to the objective of achieving a more equitable outcome in an environment of domestic and global challenges. [ABSTRACT FROM PUBLISHER]

This essay explores the rapid expansion of small handloom centres in Western India between 1930 and 1970. It attributes the transformation of these places into larger cities to the role of local weaver-capitalists, who developed new markets for local textiles and introduced significant technological innovations into the industry, and who forged strategies for combatting the growth of labour resistance. The essay also highlights the role of the late colonial and early post-Independence states, which promoted the growth of weavers’ co-operatives and which imposed extensive regulations on larger enterprises. The paper argues that the powerloom centres of Western India sustained a ‘hyper-industrial’ quality, with limited economic or cultural diversification, restricted urban amenities and public services, and the extensive concentration of poor urban migrants in slums. [ABSTRACT FROM PUBLISHER]

For more than a century, hand-pulled rickshaws have been a prominent part of Calcutta's cityscape. Under the veil of modernization, progress, and globalization, however, the government of West Bengal State declared that rickshaws cause traffic congestion and constitute an exploitative use of human labor. Yet, despite the government-imposed ban, rickshaws continue to ply the streets of central Calcutta. Based on interviews with rickshaw owners, operators, public officials, and local residents, we examine the cultural politics surrounding rickshaw pulling in Calcutta. This article shows that the rickshaw wallahs (pullers), who operate as part of the informal economy, provide an expansive range of services not limited to transportation. Indeed, the rickshaw wallahs form an integral part of Calcutta's social fabric, having made a place for themselves by facilitating social interaction and challenging hegemonic ideas and practices about who belongs where. [ABSTRACT FROM AUTHOR]