intent and effect. E. P. Thompson’s insights on the ‘moraleconomy of the poor’ in the eighteenth century and James C.
Scott’s comparable insights into the peasantry of Southeast Asia
in the first half of the twentieth century can be applied in some
measure to the conditions and responses of rural workers in Barbados in
the same period. In all cases, the ‘right to subsistence’
constituted the cornerstone
Narratives of Ukrainian solo female migrants in Italy
Naples and Bologna with Ukrainian women, and from over 10 years of repeated visits and follow ups with several of the women in particular, within the context of making a documentary film around the issues discussed here. My methodology included participant observation, in-depth life-story interviews, observations, and discussions in places of work, rented homes, as well as public gathering places, such as parks, minivan parking lots, or churches.
Moraleconomies of transnational intimacies
While ‘The Boom’ article cited earlier
Reinventing depression among Rio de Janeiro urban dwellers
Leandro David Wenceslau and Francisco Ortega
schedule offered was not very convenient.
Over the following months, Pedro continued to fail to gain weight, and he did not participate in any of the ‘unit groups’, but, after some resistance, started taking fluoxetine. However, he complained that he still saw no improvement with regard to his weight loss. He was still unhappy with his ‘unemployment’ and was worried about his wife. He kept regular appointments with his medical practitioner, who, in turn, insisted that he participate in the groups.
‘Hill’ and ‘asphalt’ as moraleconomies
Raquel and Pedro were
specific modes of conduct and behaviour through which subjectivities are organised and disciplined in the early stages of learning the job. The processes the trainees (and later workers) go through reveal how emotions, bureaucracy and hierarchy are framed in the organisation of work. These processes disclose a moraleconomy of labourer production within the Portuguese call centre sector, in which operators are positioned, valued, evaluated, and envisioned as potential containers of subordination and agency.
Recruitment: skills, docility and autonomy
In Portugal, the
This book explores the issue of a collective representation of Ireland after the sudden death of the 'Celtic Tiger' and introduces the aesthetic idea that runs throughout. The focus is on the idea articulated by W. B. Yeats in his famous poem 'The Second Coming'. The book also explores the symbolic order and imaginative structure, the meanings and values associated with house and home, the haunted houses of Ireland's 'ghost estates' and the fiscal and moral foundations of the collective household. It examines the sophisticated financial instruments derived from mortgage-backed securities that were a lynchpin of global financialization and the epicentre of the crash, the question of the fiscal and moral foundations of the collective household of Europe. A story about fundamental values and principles of fairness and justice is discussed, in particular, the contemporary conflict that reiterates the ancient Irish mythic story of the Tain. The book suggests correspondences between Plato's Republic and the Irish republic in the deformations and devolution of democracy into tyranny. It traces a red thread from the predicament of the ancient Athenians to contemporary Ireland in terms of the need to govern pleonexia, appetites without limits. The political and economic policies and practices of Irish development, the designation of Ireland's 'tax free zones', are also discussed. Finally, the ideal type of person who has been emerging under the auspices of the neoliberal revolution is imagined.
Since the early 1990s, armed actors have invaded territories in the Chocó and Antioquia
departments of Colombia, inhabited by Afro-Colombians and Indians whose collective rights
in these territories had recently been legally recognised. Based on long-term fieldwork
among the Emberá Katío, this article examines social, cosmological and ritual alterations
and re-organisation around violent death. Following a national policy of post-conflict
reparations, public exhumations and identifications of human remains reveal new local
modes of understanding and administration. In particular, suicide, hitherto completely
unknown to the Emberá, broke out in a multitude of cases, mostly among the youth. Local
discourse attributes this phenomenon to the number of stray corpses resulting from the
violence, who are transformed into murderous spirits which shamans can no longer control.
The analysis focusses on the unprecedented articulation of a renewed eschatology, the
intricate effects of an internal political reorganisation and the simultaneous inroad into
their space of new forms of armed insurrectional violence. Thus the article will shed
light on the emergence of a new transitional moral economy of death among the Emberá.
Four Conversations with Canadian Communications Officers
As the production, content and display of humanitarian images faced the requirements of digital media, humanitarian organizations struggled to keep equitable visual practices. Media specialists reflect on past and current uses of images in four Canadian agencies: the Canadian Red Cross, the Multicultural Council of Saskatchewan, the World University Service of Canada and IMPACT. Historically, the risk to reproduce the global inequalities they seek to remedy has compelled photographers, filmmakers and publicists in these agencies to develop codes of visual practice. In these conversations, they have shared the insights gained in transforming their work to accompany the rise of new digital technologies and social media. From one agency to the other, the lines of concern and of innovation converge. On the technical side, the officers speak of the advantage of telling personal stories, and of using short videos and infographics. On the organizational side, they have updated ways to develop skills in media production and visual literacy among workers, volunteers, partners and recipients, at all levels of their activity. These interviews further reveal that Communications Officers share with historians a wish to collect, preserve and tell past histories that acknowledge the role of all actors in the humanitarian sphere, as well as an immediate need to manage the abundance of visual documents with respect and method. To face these challenges, the five interviewees rely on democratic traditions of image-making: the trusted relationships, both with the Canadian public and with local peoples abroad, which have always informed the production and the content of visual assets. For this reason, humanitarian publicists might be in a privileged position to intervene in larger and urgent debates over the moral economy of the circulation of digital images in a globalized public space.
Visual Advocacy in the Early Decades of Humanitarian Cinema
– the propagation of a particular doctrine, practice, or ideology, such as the humanitarian movement and its principles. These movies sometimes led to substantial financial outcomes, with more than £60,000 raised for Famine in Russia after two years of exploitation, and £500,000 raised during the campaign that followed New Worlds for Old ( Tusan, 2017 : 223, 227). But rather than effective fundraising tools, these films more often seemed to fit ‘political motives’ ( Palmieri, 2019 : 94). They operated in a moraleconomy in which images served several purposes
marketable moraleconomy of good intentions. While
this has succeeded in creating societal acceptance (in the case of drones) or new
consumers (in the case of cash cards), the promoters of humanitarian wearables might
be more interested in achieving mass distribution to enable the technology to become
a vehicle for large-scale data collection. Within the range of ‘tech for
good’ items intended in the emergent discourse on wearables to provide
technical fixes for world poverty
, analysing how morality is experienced, and the ways in which moraleconomies are formed, entrenched, destabilised and changed.
I will come back to the specific term ‘moraleconomy’ presently, but first it is necessary to build the case for emotions as the basis of morality. I do not want to set out a philosophical agenda here, though I will out of necessity have to refer to one. Rather, I will attempt to lay out some common ground about what morality is when it is encountered at the level of experience, rather than in the abstract. Without doubt, moral codes can