social banditry

social banditry

a form of individual or group lawlessness and robbery in which those concerned are not regarded as simply criminals by public opinion.

A bandit, according to the Shorter Oxford English Dictionary, is ‘one who is proscribed or outlawed; hence, a lawless desperate marauder’. But Hobsbawm (1969) has drawn a sharp distinction between criminal outlaws and social bandits. He claims that social banditry flourished in precapitalist agrarian societies. In these societies it was a primitive type of social protest by peasants against oppression and exploitation. The rural poor regarded social bandits as class heroes and as avengers of social injustice who robbed the rich to give to the poor. In return the bandits expected protection and support.

However, Hobsbawm's notion of the social bandit and the heroic claims made on its behalf have come in for criticism by Blok (1974). On the basis of his research in western Sicily, Blok argues that, far from being a simple form of peasant protest, banditry can just as easily be manipulated by ruling groups in order to extend their power. He rejects the concept of social banditry as being rooted in myth and legend.

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Hacking and social banditry in Gaza The situation in Gaza is so absurd, for lack of a better word, that a Palestinian student in Algeria who became involved in professional hacking was prosecuted by the Algerian authorities.
Touching on a wide spectrum of themes and time periods, they reflected the breadth of his interests and curiosity: pre-colonial history and politics, social banditry, the role of women in palace politics, 'feudalism' in Malay society, the Japanese interregnum, post-war Malay nationalism and politics, ethnicity, imperialism, communism, political parties, Malay rulers, nation-building, history and memory, human rights, textbook controversies, and Malaysian historiography.
For example, the famous Jerilderie letter not only mythologises Ned as literate, but also reveals how later films celebrate social banditry.
Gaunson's analysis is informed by Eric Hobsbawn's social banditry thesis, and he utilises a wealth of primary evidence, drawn from the films, media reports, sketches, songs and books.
Under monopoly capitalism, "street" crime bears little resemblance to the social banditry of Sicilian peasants, of the pastoral nomads of Central Asia, or even of the rural poor in mercantile England.
He also broadened the scope of his interest in the past with books on social banditry and peasant studies, including Primitive Rebels (1959) and Bandits (1969), based on research visits to the Mediterranean and Latin America.
Social banditry was an alternative and even a response to the rigid hierarchical world of the elite.
In many ways this book opens up the question of the place of bushranging in nineteenth century New South Wales by addressing it from the perspective of Eric Hobsbawm's concept of social banditry.
Referenced by literature, the mass media, and Afro-Brazilian culture, social banditry emerges in Rio de Janeiro in the figure of the malandro, and in Brazil's arid Northeast in the figure of the cangaceiro.
The concept of social banditry was introduced by the historian Eric Hobsbawm (1969) in the study of European social history.
We found things out that led us to notions such as the moral economy, social banditry, the criminalization of custom, agrarian commoning, and the hegemonic function of law, terms and concepts which are still doing their work.
4) Al respecto ver Faco, Rui, Cangaceiros e Fanaticos, Rio de Janeiro, Civilizacao Brasileira, 1965; Lewin, Linda, "The oligarchical limitations of social banditry in Brazil", Past and Present, num.

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