Peasants and Petty Capitalists in Southern Oaxacan Sugar Cane Production and Processing, 1930–1980

1992 ◽  
Vol 24 (1) ◽  
pp. 33-55 ◽  
Author(s):  
Leigh Binford
Keyword(s):  
State Intervention ◽  
Small Scale ◽  
Local Equivalent ◽  
History Of ◽  
Sugar Mills ◽  
Isthmus Of Tehuantepec ◽  
1960S And 1970S ◽  
The 1960S ◽  
Rural Dwellers ◽  
Sugar Source

The documented history of Mexican sugar in the twentieth century begins with the introduction of vacuum-pan technology between 1880 and 1910, subsequently chronicling the progressive expansion and concentration of the industry, and the creeping State intervention which eventually resulted in the nationalisation of most private sugar mills during the 1960s and 1970s.1 Small-scale, labour-intensive rural trapiches producing panela (an unrefined form of semi-crystalline sugar) have largely been left out of this history, despite the fact that trapiches were often predecessors to modern sugar mills and in many areas survived displacement by them. Surveying Oaxaca's Isthmus of Tehuantepec region in 1940, for example, Ybarra recorded three industrialised mills and 37 small, motorised, panela- producing trapiches.2 In 1947, according to Aragón Calvo and Vargas Comargo, panela accounted for an estimated 25% of Mexican sugar production overall, and consumption of panela exceeded that of refined sugar in the states of Veracruz and Guerrero.3Panela continues to be produced and consumed in Mexico today — albeit in reduced quantities. In Panama, Colombia, India and other nations, panela (or the local equivalent) is an even more important sugar source than in Mexico.4Nationally the labour-intensive panela industry pales into insignificance next to the modern sugar sector. However, in particular regions and communities, as I shall attempt to demonstrate, it has been an important source of employment and capital, providing rural dwellers with their first experience of disciplined factory work and numerous small entrepreneurs with profits that were invested back into the communities to expand control over local land and businesses.

Eyes Down

2019 ◽  
pp. 61-87
Author(s):  
Kate Bedford
Keyword(s):  
State Intervention ◽  
Small Scale ◽  
Mutual Aid ◽  
Gambling Regulation ◽  
History Of ◽  
One Step ◽  
National Life ◽  
Friendly Societies ◽  
The 1960S

Using legislation, case law, and official records (including Hansard), Chapter 2 outlines the early history of state intervention into bingo in England and Wales. The chapter traces the gradual liberalization of restrictions on small-scale gambling, and the subsequent backlash against bingo in the 1960s. It also tells a new story about gambling regulation and political economy. In particular, it excavates the key role of mutual aid to elite debates about the proper place of gambling in national life. Although many authors have argued that disavowal of gambling helped legitimize the forms of collective insurance developed by early friendly societies and similar associations, the chapter shows that gambling played a key role—as entertainment and mutual aid—within working men’s clubs, and that it was promoted by the state. This mutual aid dimension of gambling was heavily conflicted in gendered terms. Lawmakers were lobbied by bingo-organizing men, with women’s interests at least one step removed from Hansard. Unequal gender roles were hereby woven into dominant understandings of small-scale gambling.

Turkey’s Small Capital, A Player from the Start: Relations with the State and Big Capital

2015 ◽  
Vol 16 (1) ◽  
pp. 74-108
Author(s):  
EMRE BALIKÇI
Keyword(s):  
State Policies ◽  
The State ◽  
Early History ◽  
Business History ◽  
Small Scale ◽  
State Involvement ◽  
History Of ◽  
1960S And 1970S ◽  
The 1960S ◽  
Shed Light

This article aims to shed light on the early history of small-scale capital in Turkey. Turkey’s paradigm of development in the 1960s and 1970s, as in other belatedly industrializing countries, meant active state involvement, generally in favor of big capital. This emphasis on the large players has caused small capital’s influence on the era’s state policies to be largely overlooked. This article argues that small capital, popularized in the 1990s with the concept “Anatolian capital,” has deeper roots in Turkish economic and business history than formerly thought.

scholarly journals On Women and their Wombs: Capitalism, Racialization, Feminism

2018 ◽  
Vol 1 (1) ◽  
pp. 263-267
Author(s):  
Françoise Vergès
Keyword(s):  
Black Women ◽  
Women Of Color ◽  
White Women ◽  
State Intervention ◽  
Women's Liberation ◽  
Forced Sterilization ◽  
Women’S Liberation ◽  
History Of ◽  
1960S And 1970S ◽  
The 1960S

Abstract This article draws from Françoise Vergès's book, Le ventre des femmes: Capitalisme, racialisation, féminisme,* which traces the history of the colonization of the wombs of Black women by the French state in the 1960s and 1970s through forced abortions and the forced sterilization of women in French foreign territories. Vergès retraces the long history of colonial state intervention in Black women's wombs during the slave trade and post-slavery imperialism, and after World War II, when international institutions and Western states blamed the poverty and underdevelopment of the Third World on women of color. Vergès looks at the feminist and Women's Liberation movements in France in the 1960s and 1970s and asks why, at a time of French consciousness about colonialism brought about by Algerian independence and the social transformations of 1968, these movements chose to ignore the history of the racialization of women's wombs in state politics. In making the liberalization of contraception and abortion their primary aim, she argues, French feminists inevitably ended up defending the rights of white women at the expense of women of color, in a shift from women's liberation to women's rights.

MINING THE ARCHIVES: A POTTERY SEQUENCE FOR BORNO, NIGERIA

2003 ◽  
Vol 1 (1) ◽  
pp. 39-76 ◽  
Author(s):  
Graham Connah ◽  
S.G.H. Daniels
Keyword(s):  
Large Body ◽  
Archaeological Research ◽  
Independent Data ◽  
Frankfurt Am Main ◽  
Archaeological Pottery ◽  
New Findings ◽  
History Of ◽  
1960S And 1970S ◽  
The 1960S ◽  
Johann Wolfgang Goethe

New archaeological research in Borno by the Johann-Wolfgang-Goethe-Universität, Frankfurt am Main, Germany, has included the analysis of pottery excavated from several sites during the 1990s. This important investigation made us search through our old files for a statistical analysis of pottery from the same region, which although completed in 1981 was never published. The material came from approximately one hundred surface collections and seven excavated sites, spread over a wide area, and resulted from fieldwork in the 1960s and 1970s. Although old, the analysis remains relevant because it provides a broad geographical context for the more recent work, as well as a large body of independent data with which the new findings can be compared. It also indicates variations in both time and space that have implications for the human history of the area, hinting at the ongoing potential of broadscale pottery analysis in this part of West Africa and having wider implications of relevance to the study of archaeological pottery elsewhere.

Tools of Transformation: Appropriate Technology in U.S. Countercultural Literature

2012 ◽  
Vol 44 (2) ◽  
pp. 75-93
Author(s):  
Peter Mortensen
Keyword(s):  
Low Cost ◽  
Appropriate Technology ◽  
Small Scale ◽  
Environmental Transformation ◽  
Buckminster Fuller ◽  
1960S And 1970S ◽  
The 1960S ◽  
Environmentally Sound ◽  
User Friendly ◽  
Second Wave

This essay takes its cue from second-wave ecocriticism and from recent scholarly interest in the “appropriate technology” movement that evolved during the 1960s and 1970s in California and elsewhere. “Appropriate technology” (or AT) refers to a loosely-knit group of writers, engineers and designers active in the years around 1970, and more generally to the counterculture’s promotion, development and application of technologies that were small-scale, low-cost, user-friendly, human-empowering and environmentally sound. Focusing on two roughly contemporary but now largely forgotten American texts Sidney Goldfarb’s lyric poem “Solar-Heated-Rhombic-Dodecahedron” (1969) and Gurney Norman’s novel Divine Right’s Trip (1971)—I consider how “hip” literary writers contributed to eco-technological discourse and argue for the 1960s counterculture’s relevance to present-day ecological concerns. Goldfarb’s and Norman’s texts interest me because they conceptualize iconic 1960s technologies—especially the Buckminster Fuller-inspired geodesic dome and the Volkswagen van—not as inherently alienating machines but as tools of profound individual, social and environmental transformation. Synthesizing antimodernist back-to-nature desires with modernist enthusiasm for (certain kinds of) machinery, these texts adumbrate a humanity- and modernity-centered post-wilderness model of environmentalism that resonates with the dilemmas that we face in our increasingly resource-impoverished, rapidly warming and densely populated world.

Why Diamonds Really are a Girl's Best Friend: Another American Narrative

Daedalus ◽  
2012 ◽  
Vol 141 (1) ◽  
pp. 89-100
Author(s):  
Linda K. Kerber
Keyword(s):  
The United States ◽  
Cultural Practice ◽  
Legal Tradition ◽  
Domestic Relations ◽  
Recent Developments ◽  
American Law ◽  
History Of ◽  
The Republic ◽  
1960S And 1970S ◽  
The 1960S

The old law of domestic relations and the system known as coverture have shaped marriage practices in the United States and have limited women's membership in the constitutional community. This system of law predates the Revolution, but it lingers in U.S. legal tradition even today. After describing coverture and the old law of domestic relations, this essay considers how the received narrative of women's place in U.S. history often obscures the story of women's and men's efforts to overthrow this oppressive regime, and also the story of the continuing efforts of men and some women to stabilize and protect it. The essay also questions the paradoxes built into American law: for example, how do we reconcile the strictures of coverture with the founders' care in defining rights-holders as “persons” rather than “men”? Citing a number of court cases from the early days of the republic to the present, the essay describes the 1960s and 1970s shift in legal interpretation of women's rights and obligations. However, recent developments – in abortion laws, for example – invite inquiry as to how full the change is that we have accomplished. The history of coverture and the way it affects legal, political, and cultural practice today is another American narrative that needs to be better understood.

scholarly journals Dyskursywnie o dyskursie

2006 ◽  
pp. 89-96
Author(s):  
Ewa Sławkowa
Keyword(s):  
Modern Human ◽  
Social Practices ◽  
Human Sciences ◽  
Feminist Discourse ◽  
History Of ◽  
Discourse Studies ◽  
Political Speeches ◽  
Characteristic Evolution ◽  
1960S And 1970S ◽  
The 1960S

The article presents a lexical and semantic study of the discourse, one of the most widespread terms of modern human sciences. We begin with etymology, and then demonstrate various stages of the development of the meaning of the term in the history of Polish. The lexem “discourse”, well established in the linguistic tradition of Polish, has undergone a characteristic evolution: first, a borrowing from Latin (discurere – “go in diverse directions”), it then became popular in the 16th through 18th centuries as a rhetorically marked Polish (particularly with the view of political speeches and sermons) to signal a kind of discussion and logical exposition of argumentation. Recent contemporary Polish gives this term a slightly archaic and bookish sense. At the same time, however, “discourse” has become a strictly scientific, scholarly term which carved for itself a special discipline of research (discourse studies). In the 1960s and 1970s the work of such linguists as Emile Benveniste or Roman Jakobsen helped to shape the meaning of discourse as a process of speaking, an interactive and dialogic communicative behaviour which sees language as conditioned by diverse social practices and/or ideologies (e.g. historical, scholarly, or feminist discourse).

American Indian Soundchiefs

Resonance ◽  
2020 ◽  
Vol 1 (4) ◽  
pp. 394-411
Author(s):  
Josh Garrett-Davis
Keyword(s):  
Native American ◽  
American Indian ◽  
Small Scale ◽  
Legal Scholar ◽  
Red Power ◽  
American Media ◽  
Home Recording ◽  
1960S And 1970S ◽  
Sound Media ◽  
The 1960S

American Indian Soundchiefs, an independent record label founded by the Rev. Linn Pauahty (Kiowa) in the 1940s, developed a remarkable model of Indigenous sound media that combined home recording, dubbing, and small-scale mass production. Alongside other Native American media producers of the same era, Soundchiefs built on earlier engagements with ethnographic and commercial recording to produce Native citizens’ media a generation prior to the Red Power era of the 1960s and 1970s. This soundwork provided Native music to Native listeners first, while also seeking to preserve a “rich store of folk-lore” sometimes in danger of being lost under ongoing colonial pressures. Pauahty’s label found ways to market commercial recordings while operating within what music and legal scholar Trevor Reed (Hopi) calls “Indigenous sonic networks,” fields of obligation and responsibility.

Out of Empire into Socialist Modernity

2021 ◽  
Vol 41 (1) ◽  
pp. 56-70
Author(s):  
Steffi Marung
Keyword(s):  
Soviet Union ◽  
Eastern Europe ◽  
Intellectual History ◽  
Post Colonial ◽  
The Soviet Union ◽  
History Of ◽  
1960S And 1970S ◽  
The 1960S ◽  
The Relationship

AbstractIn this article the Soviet-African Modern is presented through an intellectual history of exchanges in a triangular geography, outspreading from Moscow to Paris to Port of Spain and Accra. In this geography, postcolonial conditions in Eastern Europe and Africa became interconnected. This shared postcolonial space extended from the Soviet South to Africa. The glue for the transregional imagination was an engagement with the topos of backwardness. For many of the participants in the debate, the Soviet past was the African present. Focusing on the 1960s and 1970s, three connected perspectives on the relationship between Soviet and African paths to modernity are presented: First, Soviet and Russian scholars interpreting the domestic (post)colonial condition; second, African academics revisiting the Soviet Union as a model for development; and finally, transatlantic intellectuals connecting postcolonial narratives with socialist ones. Drawing on Russian archives, the article furthermore demonstrates that Soviet repositories hold complementary records for African histories.

Catholic (Non)Feminism

2020 ◽  
pp. 70-104
Author(s):  
Mary J. Henold
Keyword(s):  
Catholic Church ◽  
Vatican Ii ◽  
Organizational Structures ◽  
National Council ◽  
Feminist Activism ◽  
Vatican Council ◽  
Catholic Women ◽  
History Of ◽  
1960S And 1970S ◽  
The 1960S

In this chapter, the history of the National Council of Catholic Women in the 1960s and 1970s – the years during and following Vatican II – is reassessed. The NCCW has been commonly perceived as a powerful anti-feminist organization for Catholic laywomen that was controlled by the Catholic hierarchy, but its archives reveal a sustained effort to engage with feminist ideas after the Second Vatican Council. Although most of the NCCW’s leadership did not self-identify as feminist, the group espoused many feminist beliefs, particularly about women’s leadership, opportunity, challenging ideas about women’s vocation, and women’s right to participate fully in the life of the Catholic church. The NCCW, under the leadership of Margaret Mealey, developed new organizational structures, educational programs, and publications to educate their membership about changing gender roles and the need to press the church for greater inclusion. Comparison to the international organization the World Union of Catholic Women’s Organizations (WUCWO), reveals the limitations of their feminism, however. Whereas WUCWO was willing to openly embrace feminism and feminist activism, NCCW was divided and preferred not to self-identify as feminist.

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