Health, Money, Commerce, and Wealth: Volume 43

This study assesses distress in the lives of farming population in Ghana's northern interior. Whereas recent studies addressing mental health in Africa produce evidentially sound analyses of the correlated role of food and water insecurity, this study engages with how and why worries over educational costs feature so prominently in a measure of psychosocial well-being. While it is significant that education identifiably figures in escalating the experience with distress, my contention is that what is more important is putting that escalation into the context of why. I use Narotzky and Besnier's framework for understanding the economy as the interactions between crisis, value, and hope to situate a mixed methods study concerned with how distress is proximately shaped by the interactive socioeconomic features of daily life (paying school fees, buying food, cultivating maize, etc.) but ultimately shaped by structural features of the political economy that direct people's objectives amid chronic crisis. My proposition is that because education is where value resides, it is a primary vehicle by which people are acting in crisis in a hopeful manner. In this way, this study leverages the tools of economic anthropology within debates about how to best assess the ways in which health and illness are shaped by socioeconomic realms.

By drawing on 18-month ethnographic fieldwork conducted among people who participate in state-regulated games of chance in Istanbul, during the recent Turkish economic crisis in 2021–2022, and engaging with scholarly work on the anthropology of Turkey, economic anthropology and local media and grey resources, this article illustrates the rise of cryptocurrency trading in Turkey. This article shows how my participants situated the cryptocurrency trading within their own techniques to ameliorate financial volatility and to compensate their mistrust in governmental financial institutions during times of economic turbulence. Cryptocurrency trading was viewed as an investment technique that assists in accumulating savings for ensuring the future amid fluctuating national currency and polarized political realities. Meanwhile, cryptocurrency trading was also identified as a game of chance that swings between hinging on luck or skill, and the research participants debated if cryptocurrency trading is permissible in Islam (Halal) or forbidden. Therefore, this article suggests that cryptocurrency trading, although on the rise, is still a contested topic in which the boundaries between perceptions and practices of investing and gambling are blurred within the Turkish context. The controversy of the cryptocurrency trading emerges from the polarized public attitudes and the dissonance between traditional ideals, that condemn easy money and emphasize the value of hard work, in contrast to the neoliberal realities of capitalistic modes of accumulation that encourages speculation over production.

Research on underbanked and unbanked populations has tended to focus on rural borrowers. Lenders to this disadvantaged population are often seen as loan sharks preying on the disadvantaged or as corporate capitalists using micro loans to financialize the developing world. Building on the concept that money has social meaning and that it both creates and maintains significant local relationships, we explore the lending practices of a small gray-market financier in urban Bangkok. While most anthropology research is borrower-focused, we detail the processes and cultural understandings of making loans, collections, trust, and personal relationships of a lender in a Bangkok neighborhood. From her perspective, lending is perceived as a community service that no other institution provides to the under/unbanked in her neighborhood. Marking a divergence from prior development research, which emphasizes the high interest rates of informal lenders, the difficulties faced by borrowers in rural areas, the gendered relationships and hierarchies developed and sustained via lending, this article highlights the lending-side practices of informal loans and the limited ability to move from the liminal space of the gray-market lending business.

This article discusses the methodological implications of a recent study on Luxembourg's offshore financial center. Insight from actor-network theory was essential in undertaking its ethnographic research with elites from the country's state and financial institutions. My intention in documenting this approach is to provide a template for ethnographers studying other localized contexts of global politico-economic significance, in which elite actors usually seek to curtail the enquiries of investigators. With this actor-network from Luxembourg as an example, I demonstrate how elite and difficult-to-access milieus can be entered via “networking” coupled with outreach via interviews and email correspondence. As I show, by initiating various modalities of entry into the context in question, ethnographers can establish themselves within an actor-network for the purposes of conducting interviews and participant observation with elite interlocutors.

The COVID-19 pandemic struck roughly halfway through the execution of my dissertation research: an investigation of single-person business ownership as an alternative form of work. As the pandemic continued on its course, I was fortunate enough to be able to reconnect with many of my informants to find out how they had weathered the crisis. In this article, I review ethnographically the strategies pursued by some nonemployers to weather the economic storm, including follow-up interviews and the results of a survey of North Carolina nonemployer business owners covering how they had fared during the pandemic. Finally, I close by considering nonemployer resilience as a function of the agency they are able to exercise over the way they work.

In writing this article,¹ I have been guided by the questions of by what means the Xambioá deal with commerce and how it makes sense, and what part it plays in their attribution of meaning to the world. I attempt to demonstrate that the use of money, and internal commerce, among the Xambioá are not historical accidents. Money and merchandise are the objects of tireless experiences by the Xambioá. They appropriate meaningfully these allogenic elements and make them circulate in their own way. I suggest that the appropriation of a signifying element like money occurred not only because of its utility but because it is a highly meaningful element. People and things are introduced and are signified according to native logic.

This paper is a proposal to provide for the poor – those earning insufficient incomes to satisfy their needs and the unemployed – by enabling them to acquire dividend-paying (and voting) shares in the companies that produce the goods and services consumed in society. It will be accomplished by: (1) establishing a mortgage loan at birth for every newborn child; (2) the loans will be taken out by each of the major producing companies (plus start-ups) in the names of the children as firms do their annual planning; (3) the amount of the loan will be increased annually when the companies plan for succeeding years; (4) a portfolio of new assets – stocks and bonds – in the companies will be purchased with the funds from the mortgage loan; (5) the loan will be repaid over a period of years from the dividends paid by the companies. Once redeemed, the assets, and their future earnings, will belong to the person in whose name the mortgage loan was established. Should the program include all newborns, rich and poor in the name of fairness, when today's cohort reaches maturity, every member of society will be a shareholder in a variety of wealth producing companies that pay regular dividends. The proposal will not require funds from the government and no additional taxes will have to be raised.