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Money and the Morality of Commensuration

Currencies of Poverty in Post-Soviet Cuba

Martin Holbraad

Aguila (1984: 89) calls the “moral economy” of the state sector, after E. P. Thompson (1993) . Indeed, this analysis fits well with Fidel Castro’s repeated claims at the height of the Revolution in the late 1960s that in the long run money might be

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Putting-out’s return

Informalization and differential subsumption in Thailand’s garment sector

Stephen Campbell

—their “drunkenness, embezzlement of yarn and so on,” as E. P. Thompson (1963: 358) put it. The putting-out system, with its (albeit limited) element of worker control, had since its inception been beset by pilfering of materials and erratic pace, as peasants who

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Commoning in New York City, Barcelona, and Paris

Notes and observations from the field

Ida Susser

Nuit Debout demonstrators. Commoning may be as fleeting and episodic as the squares, but such commoning episodes are indicative of a new recognition of growing inequality. E. P. Thompson (1963) takes the appearance of “working class” in the working

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Gramsci in and beyond resistances

The search for an autonomous political initiative among a subaltern group in the Beninese savanna

Riccardo Ciavolella

notably referred to this by using E. P. Thompson’s (1971) notion of “moral economy.” Referring to the colonization of East Asia, for example, Scott (1976) has taken this concept as a set of economic and moral values inscribed in popular groups’ culture

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Andrew Sanchez

might assume that frameworks such as E. P. Thompson's (1967) distinction between task and time-based labor, and its helpful revisiting in the recent work of Kathleen Millar (2015) , could speak to this material, the model is less appropriate than it