A forum to discuss how economic anthropology might be regenerated by taking advantage of new social forms such as this one.
Latest Activity: Mar 26, 2017
Hann&Hart toc and intro.doc
Nishibe labour money.pdf
Started by Keith Hart. Last reply by Keith Hart Dec 9, 2012.
Started by John McCreery May 2, 2012.
Started by Nathan Dobson. Last reply by Nathan Dobson Apr 30, 2012.
Started by Keith Hart. Last reply by Nathan Dobson Apr 30, 2012.
Started by Nathan Dobson. Last reply by Nathan Dobson Mar 21, 2012.
Dear Mustafiz, maybe it is worth having a look at this article of mine where I examine the economic logic of the Universal Church of the Kingdom of God in South Africa. At the same time, as you will see, I argue that neoliberalism is not the issue, at least not in South Africa, but rather large-scale redistribution:
Does anybody have Talal Asad's article "The concept of rationality in economic anthropology''? If yes, please mail me the article in email@example.com
I was wondering if it would be possible to study a religious institution as an economic institution? As religious institutions like seminaries, madrasas are economically dependent on the neoliberal state, the negotiations of these institutions with the state on economic matters makes it a site worth exploring. Don't you think so?
I thought I would ask this question because I sensed that the current practices of ethnography from an economic anthropologist's perspective seem to only concentrate on economic institutions like industries, financial institutions etc. but not religious institutions (I might be wrong, I have been exposed to economic anthropology this semester only). If that is so, why?
hello sir ...
i am doing anthropological study on informal female embroidery workers .in the context of informal sector ... so advise me
This is interesting and I think speaks to the point I am making about the possibility of Indigenous perspectives being able to penetrate the large ideologically driven insitutions such as the UN, IMF or World Bank. Here is the article on Bolivia's new law regarding the Rights of Mother Earth on par with those of humans.Yet these political movements, the result of immense grassroots and collaborative engagements, are ignored and dismissed by the UN as they do not fit well within their ideologies of progress, where the 'rights' discourse is one that is more acceptable when it is in the sphere of the more commonly accepted meanings associated with liberal imperialism and cultural imperialism (if you prefer). This would be a powerful move here in Canada, but communities that are oppose mining and the kinds of dirty development that are still being forced by companies like Teseko mines here in BC on Tshilqot'in land against their wishes, will get you on a terrorist watch list (see the article I posted in my previous post) in Canada- numerous First Nations communities are on a terrorist watch list for opposing governemnt backed development projects that would destroy most of their lands.
Here is the position Canada takes towards First Nations:
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