Moral economies and the cold chain

Freidberg, Susanne

doi:10.1111/1468-2281.12076

Cited by 26 publications

(14 citation statements)

References 28 publications

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“…This is not only a matter of understanding different 'levels' of influence, or of detailing ordered chains of action: instead, DuPuis' method is to represent and describe the circulation and conjunction of interconnected flows of materials, knowledges and discourse (Leslie and Reimer, 1999). This approach is consistent with the suggestion that fridge freezers simultaneously figure as instruments of household provisioning (Shove et al, 2012;Shove and Pantzar, 2005), and also as essential features of changing systems of provision (Freidberg, 2015).…”

Section: What Are Fridge Freezers For?mentioning

confidence: 68%

Cold chains in Hanoi and Bangkok: Changing systems of provision and practice

Rinkinen

Shove

Smits

2017

Journal of Consumer Culture

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We know that patterns of domestic consumption are situated within broader systems of provision and that home appliances like the fridge freezer bridge between practices of cooking, shopping and eating, on one hand, and increasingly global systems of food production, distribution and diet on the other. In analysing the uses of fridge freezers in Hanoi and Bangkok as expressions, in microcosm, of complex and evolving processes of urbanisation and food provisioning, this article provides new insight into how specific configurations, dependencies and patterns of consumption take hold and how they vary and change. Our analysis of systems and practices in flux has the dual function of showing how household strategies reflect and contribute to more extensive transformations, and of demonstrating how these are shaped by ongoing tensions and relations between new and established forms of urban food supply and associated concepts of freshness and safety. The result is a subtle account of the multiple routes through which consumer ‘needs’ evolve.

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Section: What Are Fridge Freezers For?mentioning

confidence: 68%

Cold chains in Hanoi and Bangkok: Changing systems of provision and practice

Rinkinen

Shove

Smits

2017

Journal of Consumer Culture

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“…In turn this highlights the multiplicity of ways in which people-place connections may manifest as material relations and practices. It must be remembered that these connections include non-humans, and so these moral economies are also informed by ideas about the treatment of nature and nonhumans (Freidberg 2014), including animals, plants, chemicals, machinery, buildings and soils. Agency and adaptive capacity are key elements in building social resilience Ross 2013, Maleksaeidi andKarami 2013), which also depends on the development of strong social networks (Maclean, Cuthill et al 2014).…”

Section: Placing Social Resilience: Enchantment and Ethical Relationsmentioning

confidence: 99%

“…For Ritzer (2011) the standardisation and industrialisation of mainstream, modern agriculture precludes the possibilities of enchantment that these very ground-level accounts allow for; technologies change the distance between farm and mouth (Freidberg 2014), and farm and farmer, making relations with food and the environment more opaque. Holloway et al (2014: 189) argue that 'a technology frames the world: it becomes a means of disclosing the world to use and of making it available in particular ways…reducing the world to a set of resources and cutting us off from other relationships with it'.…”

Section: Enchanting Agriculturementioning

confidence: 99%

Enchanting resilience: Relations of care and people–place connections in agriculture

Herman

2015

Journal of Rural Studies

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“…Paalawalis are women labourers performing paala.4 For another expansion on the concept of moral economy and contestation around norms around transparency, naturalness and freshness of perishable commodities and their trade, seeFreidberg (2014).…”

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confidence: 99%

Reconceiving the grain heap

Krishnamurthy

2018

Contributions to Indian Sociology

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This article returns to what was once an ethnographic staple in the sociology of India: the post-harvest grain heap. Having long occupied centre stage in analyses of a moneyless, redistributive transactional order widely known as the jajmani system, it has also been the subject of influential critique, where it has been argued that the misconceived heap sustained a powerful anthropological fiction. Moving beyond these positions, which seem to have left the heap grounded in the past, the grain heap in this work is reconceptualised as a critical entry point and analytic for the study of contemporary commodity markets. Based on long-term ethnographic fieldwork in an agricultural market (mandi) in Madhya Pradesh, it finds that it is along the seams or internal margins of the market, at routine sites of physical transfer and exchange, assembly and dispersal, integration and disruption, that heaps of agricultural produce materialise. An analysis of critical aspects of the heap—its position, composition, measurement and distribution—provides sharp insights into the changing dynamics of the market and its complex relationships. In the process, it also reveals important yet often unnoticed shifts in the sources and distribution of economic and social margins, and their diverse and differentiated effects on market life and livelihoods.

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Moral economies and the cold chain

Cited by 26 publications

References 28 publications

Cold chains in Hanoi and Bangkok: Changing systems of provision and practice

Cold chains in Hanoi and Bangkok: Changing systems of provision and practice

Enchanting resilience: Relations of care and people–place connections in agriculture

Reconceiving the grain heap

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