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Economic anthropology is a field that attempts to explain human economic behavior in its widest historic, geographic and cultural scope. It is an amalgamation of economics and anthropology.
Time on the Cross: The Economics of American Negro Slavery (1974) is a book by the economists Robert Fogel and Stanley L. Engerman.Fogel and Engerman argued that slavery was an economically rational institution and that the economic exploitation of slaves was not as catastrophic as presumed, because there were financial incentives for slaveholders to maintain a basic level of material support ...
Historians have long debated the social, economic, and political roles of Southern classes. Terms used by scholars for the self-sufficient farmers at the middle economic level include "common people" and "yeomen." At the lowest level were the struggling poor whites, known disparagingly in some areas of the South as "Crackers." [2]
Folk economics is the intuitive economics of untrained people. [1] It is derived from the evolutionary basis for human cognition. According to proponents of the field such as Paul Rubin, in the evolutionary environment of our forebears life was mostly static; there was almost no economic growth or innovation. Moreover, there was relatively ...
Economics was "dismal" in "find[ing] the secret of this Universe in 'supply and demand', and reducing the duty of human governors to that of letting men alone" or personal freedom. [3] Instead, the "idle black man in the West Indies" should be "compelled to work as he was fit, and to do the Maker's will who had constructed him". [4]
James Stuart (1767) authored the first book in English with 'political economy' in its title, explaining it just as: . Economy in general [is] the art of providing for all the wants of a family, so the science of political economy seeks to secure a certain fund of subsistence for all the inhabitants, to obviate every circumstance which may render it precarious; to provide everything necessary ...
Political economy introduced questions of history and colonialism to ahistorical anthropological theories of social structure and culture. Most anthropologists moved away from modes of production analysis typical of structural Marxism, and focused instead on the complex historical relations of class, culture and hegemony in regions undergoing ...
Economic motivations include the ability to evade taxes, the freedom to circumvent regulations and licensing requirements, and the capacity to maintain certain government benefits. [27] A study of informal workers in Costa Rica illustrated other economic reasons for staying in the informal sector, as well as non-economic factors.