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A Prout Convention was organised at 'Mahanayak Uttam Mancha', Kolkata on the 9th of September, 2007, by Proutist Universal (PU), Kolkata. Various eminent speakers spoke on different aspects of the socio-economic philosophy of Progressive Utilisation Theory (Prout), propounded by the great philosopher Shrii Prabhat Ranjan Sarkar. Three sessions were held during the convention apart from the inaugural session. The first session was on the 'Agricultural and Rural Development Policies of Prout'. The second session was on the 'Industrial and Economic Policies of Prout', and the final session was on 'Prout and Sadvipra Samaj'. During the lunch and breaks informative posters displaying the policy stances of Prout were displayed.

More than 500 people attended the Convention, which was convened by Ac. Tanmayananda Avt. on behalf of Proutist Universal.

With the goal to serve in the time of need, Amra Bengali has been active in the past and will continue to be so in the future. While communists oppress, capitalists exploit, and Hindis impose their cheap pseudo-culture on the great people of Bengal, there is a crying need today for new leadership, a new movement and a new socio-economic, political ideology to free all Bengali speaking people from their present state of oppression and exploitation and restore this rich and ancient culture to its former heights of glory. - Dinabandhu Maity

With the television being the dominant brainwasher and mind-controller of all times, some people say that the South has begun to vanish as a unique cultural entity. All people, young and old, rich and poor, even the poorest of the poor, watch television. It is the greatest cultural destroyer in modern history. Being an anti-culture, pseudo-culture medium, it has played a major role in destroying southern culture – in fact, all cultures. Conformity is the key, and nationalism, especially neo-con nationalism based on hatred of others, is the next key to destruction of the South’s unique culture.

"They stood up together to protect the honor of the sound that issued from the lips of a new-born babe churning the very core of his existence, the utterance that sanctified for him his first lesson of humanity" (~ Hasan Hafizur Rahaman ~)

There are certain days which remain ever memorable and sacred to certain communities. This applies to the 21st February. On this very day the people of East Bengal attained martyrdom by fomenting a revolution to save Bengali language as the official language of their country.

National News Service, Kolkata - 7th August 2006: A casteless, dowryless and priestless revolutionary marriage took place at Dishari (Marriage Hall) in Salt Lake City of Kolkata on 4th August 2006 with a Sanyasini in saffron robes conducting the ceremony. Two Bengali speaking persons - a boy and a girl -of different castes were united in matrimony under the auspices of Ananda Marga founded by Marga Guru Shrii Shrii Anandamurtjii. The married couple were Sri Kaushik Maity and Srimati Manidipa Hazra.

According to Prout, human society is one and indivisible. Human society is just like a garland, which is made of different types of flowers, linked by one common thread. The complete beauty of the garland is dependent upon the proper manifestation of each flower. Similarly, to maintain unity and solidarity in society, each strata of society must be equally strengthened.

Any human being or non-human being who wants to break this solidarity must be opposed, and you will have to fight against such elements. For example, although the five Pandavas and the one hundred Kaoravas were enemies, Yudhisthiira, the eldest of the Pandava brothers said:

"Vayam paicabhikam shatam" "One hundred and five will fight against a common enemy." So when you have to fight anti-social and anti-human forces in Asia, Europe, the world or the entire universe you must fight as a single, unified entity.

Although the system of capital punishment is unacceptable from the moral viewpoint, people do sometimes resort to this custom under specific circumstances. It does not contain any corrective measures and has no purpose other than to instil fear into people's minds. Therefore the practice of taking a life for a life out of anger cannot be accepted in a civilized social system. Even if somebody is a genuine criminal who has no public support (no matter how notorious a criminal he or she may be, he or she is still a human being), should not he or she have an opportunity to become an asset to society? It is possible that although the person fails to evoke our sympathy because of the seriousness of his or her crimes, he or she may sincerely repent and be prepared to dedicate the rest of his or her life to the genuine service of society. Furthermore, if those who commit crimes are afflicted with a mental disease, is it not our duty to cure them of their disease instead of sentencing them to death?

Society is a dynamic entity. It has to progress by endlessly struggling to break through ever-changing barriers. It has to equip itself in different ways to respond to changing conditions and new challenges. Society cannot afford to forget that the type of struggles it had to go through in the past will not be the same as the struggles it has to go through in the present, and that the struggles of today will not be the same as those of the future. Thus, as the environment changes, newer and newer codes of justice will have to be formulated on the basis of the moral code. The duty of those who frame legal codes is to fully recognize the essential characteristics of life and not violate the interests of individuals, groups or society as a whole. Otherwise the codes will be seen as unnatural and will not be accepted, which means that the state will have difficulty in implementing them effectively. (For example, during the British rule of India, the Sarda Act(5) was not properly enforced due to a lack of education.) If a large section of the society is confronted with the possibility of being considered criminals in the eyes of the law, they will engage in deceitful conduct and other antisocial acts to avoid punishment. Thus the standard of morality will decline considerably. Therefore, if such codes are ever formulated, the state will lose its credibility and become the laughing-stock of society.

Socio-economic units will not only have to fulfill peoples social and economic needs, but also their cultural aspirations. Culture denotes all sorts of human expressions. Culture is the same for all humanity, though there are differences in cultural expression. The best means of communicating human expressions is through one's mother tongue, as this is most natural. If people's natural expression through their mother tongue is suppressed, inferiority complexes will grow in their minds, encouraging a defeatist mentality and ultimately leading to psycho-economic exploitation. Thus, no mother tongue should be suppressed.

The task for this paper is to locate the works of Shrii P. R. Sarkar in a range of classification schemes and at the same time to make these schemes themselves problematic. In general, we find Sarkar's works exemplary for the following reasons. In terms of economy, his work is strong on both growth and distribution dimensions. Sarkar is also eclectic in his theory of political-economy drawing on market and regulatory mechanisms. Alienation is a result not of private property but of the concentration of wealth and of the location of the self in a materialistic paradigm. Sarkar's Prout manages to satisfy survival, wellbeing, identity and freedom needs. Market models are strong on freedom but weak on wellbeing (especially at the periphery). Local "small is beautiful" models are strong on survival, wellbeing and identity but weak on the freedom dimension. Sarkar also takes an eclectic model of epistemology having a range of ways of knowing the world. He also takes a layered "deep and shallow" view of the nature of reality. Finally, and this is the centerpiece of the argument, Sarkar's social theory combines linear, cyclical and transcendental dimensions, thus avoiding cultural exploitation and fatalism, and accentuating ancient, modern and postmodern constructions of the social and the economic.