By Marie Eileen Francois
Pairing the learn of family intake with an in depth research of the increase of non-public and public pawnbroking presents an unique context for figuring out the function of small company in way of life. Marie Eileen Francois weighs colonial reforms, liberal laws, and social revolution when it comes to their effect on families and pawning businesses.
Based on facts from pawnshop inventories, censuses, laws, petitions, literature, and newspapers, A tradition of daily Credit portrays families, small companies, and executive entities as intersecting arenas in a single fabric international, an international strapped for money all through lots of the century and grew to become the other way up through the Mexican Revolution.
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Additional resources for A Culture of Everyday Credit: Housekeeping, Pawnbroking, and Governance in Mexico City, 1750-1920 (Engendering Latin America)
Conditions at the bottom of the socioeconomic ladder did not improve following Independence in 1821. In the 1820s and 1830s most people were poor, 98 percent had no real estate, and only 30 percent had a steady job. Domestic servants—the majority of people with jobs—had to pay the equivalent of three days’ salary in income tax after 1823. ≤π The state’s discourse about pawning suggested that it was the city’s poorest who needed the collateral credit services the most. ≤∫ Echoing Revillagigedo’s decrees of 1790, the 1810 pulpería regulations recognized the indigent clientele in Article 12 and protected their access to collateral credit.
This kind of information can be obtained through estate records such as wills, dowries, and probate, but only for those who leave such records, generally members of middle ranks and the elite. ∑π Pairing the study of household consumption with a detailed study of the rise of private and public pawnbroking sectors reveals the fundamental role that credit and small business played in everyday lives in Mexico City. The book o√ers an analysis of the cultural practices of people who borrowed money using personal belongings, household goods, and tools.
It was now against the law to accost ‘‘worthy’’ women as they went about their provisioning business. This same legislation also protected women with husbands who nonetheless left the privacy and 35 Hocking the Private in Public protection of the home on a daily basis in order to go into public shops to secure provisions for the family. The state, sta√ed by white men from the upper middle and elite groups, protected their own luxury goods from the vagaries of servant stealing, just as they protected the access of relatively comfortable Creole families to credit arenas, where women could take advantage of their relative material wealth to maintain an honorable Creole life-style in the absence of a male breadwinner.
A Culture of Everyday Credit: Housekeeping, Pawnbroking, and Governance in Mexico City, 1750-1920 (Engendering Latin America) by Marie Eileen Francois