Bazaar

The post-partition reconfiguration of the walled city of Jaipur that had originally been dominated by Hindu and Jain merchants is explored. Sindhi refugee retailers and traders were given space during the 1950s and 1970s by creating new markets. The spatial and physical mapping of competing communities, like the Sindhis, Muslims and Bania Hindus, in the walled city was also undergirded by contending claims to the city's past defined as " heritage. " In the case of the refugees, this was articulated through the trope of purushartha. T his article seeks to understand the spatial arrangement of refugee groups within the walled city of Jaipur in the period after 1947, marked by the braided histories of partition and the merger of princely territories with the newly formed state of India. It focuses on the Hindu Sindhi refugees who had come to Jaipur, traversing the urban centres around the Rajasthan border, in the late 1940s and early 1970s. 1 The process of incorporating the Sindhi community, mainly comprising trading groups, in the narrative of urban regeneration of the new provincial capital of Jaipur, was carried out through the trope of purushartha, which roughly translates to " hard work " with Hindu cultural undertones. However, this did not ensure their absolute inclusion in the representational matrix of the city, which is dominated by the image of Rajput royalty or Jain and Bania traders. This makes the Sindhi purusharthi a specifi c category for the purposes of governance, but not a legitimate enough identity within the burgeoning discourse of heritage in Jaipur. The city wall also played a metaphorical role in this " inclusive exclu sion " (Agamben 1998: 12) of the community. While the " walled city " absorbed them in the retail economy and benefi ted from their entrepreneurial practices, the recent resignifi cation of the wall as " heritage " by the state authorities has also made the position of Sindhi retailers rather precarious in the new regime of valuation of urban infrastructure. The subsequent sections would further delve into these dimensions of the spatial arrangement of the " walled " enclave of Jaipur in relation to the Sindhi refugees through an ethnographic exploration of Indira Bazar, one of the market spaces created in the 1970s for rehabilitating this group.

Anadolu’dan Mısır’a giden yol güzergâhında, Ön Asya ile Suriye toprakları arasında kavşak noktası olan Antakya; Asuri, Roma, Pers, Arap ve Osmanlı gibi birçok medeniyete ev sahipliği yapmış kadim bir kenttir. Kadim kentlerin kimliğinin bir parçası olan tarihi çarşılar, toplumsal hafızayı örneklemeleri itibariyle önemli alanlardır. Birçok faaliyetin bir arada yürütüldüğü bu tür alanlar yalnızca ticaret merkezi olarak hizmet etmezler. Geçmişi XVII. yüz yıla kadar dayandırılan çarşı, Evliya Çelebi’nin Seyahatname’sine dahi konu olmuştur. Uzun Çarşı, tarihi ve yüzyıllardır devam eden çarşı kültürünü sürdürebilen özelliğiyle, toplumsal hafızanın kaydının tutulduğu, bulunduğu kenti tanımlayan önemli bir mekândır. Sosyal hafızanın önemli bir unsuru olarak kültür canlıdır, gelişir, değişir ve hatta ölebilir. Bu çalışma Uzun Çarşı’da, çarşı esnafına has birtakım inanç, gelenek ve göreneğin dolayısıyla toplumsal hafızanın değişim-dönüşümünün izlerini sürmüştür. Çalışmanın bulguları 2017 yılı içerisinde çeşitli zaman dilimlerinde Uzun Çarşı’ya gidilerek yerinde gözlem ve rastgele örneklem tekniğiyle çarşı esnafıyla görüşmeler yapılmak suretiyle elde edilmiştir. Bulgular, literatürdeki konuyla ilgili kaynaklarla da desteklenmiştir. Çalışmada bulgular; “iş kolları ve iş kollarına ayrılan yerler”, “esnaflar ilişkileri”, “çıraklık”, “Nazar inançları, Resim ve Dua Asma Geleneği” gibi başlıklarla tasnif edilerek kente ait toplumsal hafızanın izleri analiz edilmeye çalışılmıştır.

The issue of architectural cultural heritage preservation is really challenging in developing countries. Urban settlement transformation in the developing world was very slow before the industrial revolution but old urban fabrics experienced a significant structural transformation with commercial, economic, social and cultural changes. Iran is one of the ancient countries which have had numerous experiences in subjects of designing in historical places, but, due to lack of documentation, most of them are not perfect and have some problems. Successful projects help the cities to provide better living situation for their residents. The basic aim is reaching to the sustainable development with regarding to the historical values. So, urban design strategies that illustrate these specific principles and methods should be developed. This paper attempts to identify major approaches to revitalize Iranian historic cores. It focuses on ways to revitalize traditional structures, patterns and values in the process of regeneration of Bazaar-e- Tehran as the heart of Tehran. The study on construction in historical Fabric of Tehran, learning from the past and rethinking the concept of development are essential to put an end to the crisis of the protection of cultural heritage in a country with thousands of ancient sites and historic buildings. Finally, by focusing on new construction in Bazaar, try to compare it with fine projects and find the Strengths, Weaknesses, Threats and Opportunities and suggest the practical solution.

Tehran Bazaar has been the most influential marketplace in Iran, over the last two hundred years, since Tehran became the capital of the country. The Bazaar has been a significant socio-political agent in Iranian society. Nevertheless, less attention has been given to its internal atmosphere, where the bazaaris, have tried to conserve their traditions and preserve their heritage. One of these heritages are “hey'ats”, religious formations for holding mourning sessions in Muharram month, as a ritual in Shi'a Islam. "Hey'ats" give the guilds a sense of collective identity, they represent them, and also build a shared heritage for them. The Drapers' Guild was the first guild in Tehran Bazaar, founding a hey'at. They founded this hey'at in 1883 and named it “the Drapers' Hey'at”. After the Islamic Revolution of 1979, the Drapers faced difficulties preserving their heritage. They were forced to displace the Mirza Mousa Mosque in the Bazaar. The Mosque was their center for holding religious sessions and was publicly known as “the Drapers' Mosque”. Since they were attached to the Mosque, their displacement was perceived a loss of heritage. Later, they decided to build a new home, "the Drapers' Hosseinieh". They decided to implement the interior design of their lost Mosque in the new place. This strategy enabled them overcome “the traumatic experience of displacement and heritage loss.” Also, to safeguard their new place, they legally registered their hey'at as an institution, and they wrote a constitution for it. The attempts for modernization, led them to develop beneficiary activities, as well. In this research, a qualitative approach is applied, benefiting from multiple methodologies, including; ethnography, secondary sources, and visual methods. The researcher has attempted to outline the story of the Drapers in preserving their heritage. This study hopefully would be useful for similar traditional organizations, showing how continuity and heritage preservation are possible to achieve for communities having experienced a troubled past.
Der Basar in Teheran gilt seit zweihundert Jahren als der einflussreichste Markt im Iran und ist ebenfalls ein wichtiger soziopolitischer Wirkungsort der iranischen Gesellschaft. Bisher wurde jedoch nur wenig Aufmerksamkeit auf die innere Atmosphäre des Ortes gerichtet, in welchem die bazaaris ihre Traditionen und ihr gemeinsames Erbe pflegen. Teil dieses Erbes sind sogenannte Hey’ats, religiöse Zusammenkünfte, bei denen als Teil der schiitischen Tradition gemeinsam während des Muharram Monats getrauert wird. Diese Hey’ats stehen repräsentativ für die Gilden und verleihen den Gildenangehörigen einen Sinn kollektiver Identität und eines gemeinsamen Erbes. Die Tuchmacher Gilde war die erste des Teheran Basars, die Hey’at praktizierte. 1883 gründeten die Mitglieder gemeinsam das „Tuchmacher-Hey’at“. Nach der Islamischen Revolution im Jahr 1979 wurden die Tuchmacher jedoch zunehmend mit Schwierigkeiten bei der Erhaltung ihres Erbes konfrontiert. So musste die Mirza Mousa Moschee, welche das Zentrum der religiösen Zusammenkünfte bildete und in der Öffentlichkeit als „Tuchmacher-Moschee“ bekannt geworden war, aufgelöst werden. Der Verlust dieses Ortes wurde als Erbe-Verlust empfunden. Später baute die Gilde einen neuen Ort, die „Tuchmacher Hosseinieh“, welche innenarchitektonisch der Mirza Mousa Moschee angeglichen wurde. Diese Strategie half den Gildenangehörigen, über den „traumatischen Verlust und die Entwurzelung des Erbes“ hinweg zu kommen. Darüber hinaus wurde das neue Hey’at als offizielle Institution registriert und mit einer Satzung ausgestattet. Auch Modernisierungsbemühungen stellten sich als hilfreich heraus. In dieser Arbeit werden qualitative Methoden benutzt wie beispielswiese Ethnografie, Sekundärliteratur und Visuelle Methoden. Der Autor hat sich mit dieser Arbeit zum Ziel gesetzt, die Geschichte gemeinschaftlicher Bemühungen zur Erhaltung des Erbes darzustellen, in der Hoffnung, dass diese Studie hilfreich für die Erforschung ähnlicher traditioneller Organisationen ist. Die Arbeit zeigt die Möglichkeit der Kontinuität der Erbe-Erhaltung und Pflege einer Gemeinschaft trotz problembeladener Vergangenheit.

La ricerca nell'ambito della linguistica cognitiva si è avvicinata negli ultimi anni ad approcci funzionalisti (Croft e Cruse, 2004), gettando così le basi per l'emergere di un modello teorico di riferimento a discipline linguistiche applicate come la glottodidattica.
Dall'adozione di questo approccio funzionalista emergono i limiti del modello cognitivo tradizionale nel dar conto della complessità dei fenomeni linguistici; viene quindi proposta una nuova prospettiva che tenga in considerazione gli aspetti socio-interazionali della lingua, la linguistica sociocognitiva (Croft 2009).
Questo aggiornamento del proprio quadro teorico di riferimento offre alla
glottodidattica l'opportunità sia di affrontare limiti e problematiche intrinseci dell'approccio comunicativo, che di adottare un paradigma di riferimento che tenga in considerazione i profondi mutamenti avvenuti nella struttura delle dinamiche comunicative conseguenti all'avvento del Web (Gobbi 2012), e le necessità di New Literacies (Leu et al 2004) che da esso stanno emergendo.
Questo lavoro si propone appunto di delineare un nuovo quadro teorico di riferimento alla pratica glottodidattica, che metta al centro gli aspetti socio-interazionali delle dinamiche di acquisizione di una L2, sulla base della ricerca e delle proposte che vengono dalla linguistica sociocognitiva.

Bibliografia:
CROFT, W. e CRUSE, D.A. (2004), Cognitive Linguistics, Cambridge, Cambridge
University Press.
CROFT, W. (2009), Towards a social cognitive linguistics, in “New Directions in
Cognitive Linguistics”, Amsterdam, John Benjamins, 395-420.
GOBBI, A. (2012), The SLA 2.0 Hypothesis, Journal of e-Learning and Knowledge
Society, v.8, n.3, pp 45-54.
LEU J.D., KINZER C.K., COIRO, J.L., CAMMACK, D.W. (2004), Toward a Theory
of New Literacies Emerging From the Internet and Other Information and
Communication Technologies, in R.B. Ruddell & N. Unrau (a cura di),
Theoretical Models and Processes of Reading (5th ed.), 1570-1613, Newark (DE),
International Reading Association.

Prior to the collapse of communism, hundreds of thousands of Vietnamese migrants
arrived in various localities throughout COMECON countries by way of programs of
mutual cooperation and “socialist solidarity,” including East Germany. Since the fall of
the Berlin Wall, many former contract workers have become entrepreneurs mostly
engaged in wholesaling and retailing. Local markets, increasingly comprised of diverse
peoples, play key roles in postsocialist economic development while transnationally
linking a variety of geographical and sociocultural spaces. Based on ethnographic
fieldwork in bazaars in Berlin, Prague, and Warsaw, this paper addresses questions of
spatial continuities between the socialist past and the postsocialist present, mobility
and transnational social and economic practices, and bazaars as sites of power and
conflict.

This thesis engages with different mobile livelihood strategies in Kyrgyzstan. The two prevalent types of mobility are small-scale cross-border trade and labor migration. Bazaar traders travel far distances to purchase merchandise in supplier countries such as China, Turkey, South and Southeast Asia. Labor migrants mostly commute between Russia, Kazakhstan, and Kyrgyzstan. Traders, just like workers depend on trans-border price differentials in goods and labor. For both groups the changing legal regulations of movement between countries are critical. Fieldwork in the space in and in-between Russia and Kyrgyzstan, following and interviewing mobile traders and laborers in a train and on the market, allowed me to uncover a multiplicity of pull and push factors for engaging in mobility as a livelihood strategy. Taking mobility regimes as an analytical lens reveals the salience of history, spatiality, gender, generation, and ethnicity as factors that are “placing” the actors in a particular opportunity grid. Scrutinizing the different regulatory levels of mobility regimes (international, local, personal) shows that legal constraints and individual strategies are mutually constitutive for the making, unmaking and remaking of these regimes. From this transtemporal and multi-level approach,  I show how actors on the ground are struggling, challenging, and shaping the constantly transforming regulations on mobility, but also their intransigent limits.

After the fall of the Berlin Wall and the breakdown of the East German Socialistmgovernment, thousands of former contract workers from Vietnam stayed in the then reunified Germany. Due to their resulting precarious economic situation, a large number of these migrants became engaged in small business
and petty trade. Some of them, women in particular, have become successful entrepreneurs and wholesalers in recently built bazaars in the eastern parts of Berlin. Most interestingly, parts of these urban spaces, former industrial areas on the periphery of Germany’s capital, have been transformed into religious places.
This article explores the formation of female Vietnamese Buddhist networks on the grounds of Asian wholesale markets. It argues that transnational mobilities in a post-socialist setting encourage border-crossing religious activities, linking people and places to various former socialist countries as well as to the Socialist Republic of Vietnam. Further, by considering political tensions between Vietnamese in the eastern and western part of Berlin, this contribution illustrates the negotiation of political sensitivities among diasporic Vietnamese in reunited Germany. Based on ethnographic fieldwork among female lay Buddhists, it focuses on entrepreneurship and investigates the relationship between business, migration, and religious practices.

Throughout history, each community has left a number of traces of its own life in the settlement where it lived. When these communities form the state as the most advanced social organization, the traces they leave acquire different dimensions (social, cultural, administrative, architectural), and the effects of these traces become more permanent. In a state that became an empire like the Ottoman Empire and spread to three continents and ruled for six centuries the fact that a distinctive city structure has been formed is an expected development.
The Ottoman State gave the city its own character with the institutions it developed by inheriting from its predecessors. Thus, it can be said that the bazaar is notable as an urban area and also a social organization in
which many institutions that shape the city structure conceptualized as the Ottoman City operate in. The bazaar is also valuable in that it is a space of meaning in which collective memory and urban identity are formed. In this study, it was aimed to indicate the importance of the bazaar in the Ottoman city structure and the social life of the Ottoman city. In this context, firstly, the study addressed why the concept of an Ottoman City is preferred over the concept of an Islamic City. Afterwards, the evaluation of the institutions that make the Ottoman city different was be carried out by using the sources in the domestic and foreign literature. Finally, the importance of the bazaar for the Ottoman city was be determined and the functions that the bazaar carries from the past to the present was be examined. It is expected that the study will shed light on the historical accumulation of cities in Turkey and guide the healthy progress of conservation, planning and renovation
works carried out in historical city centers.

Se hace un estudio del arte frente a una reorganización de los servicios de atención a personas con trastornos conductuales compulsivos, que generan dependencia y la dependencia química a psicoactivos, para demostrar que es un sofisma, que el perfil de los usuarios ha cambiado en España, en general y en Galicia, en particular.

В статье анализируется процесс трансформации представлений
об открытом вещевом рынке в городских нарративах на примере иркутского  кейса. На материале 60 полуформализованных интервью описываются  функции, которыми наделяется рынок в зависимости от рассмотренного  периода, группы, взаимодействующие с ним. Цель статьи: определить
механизмы адаптации присутствующих здесь групп к ситуации социальной нестабильности,  а  также  динамику  этих  механизмов  в  зависимости  от изменения ситуации — декораций и социальных ролей в контексте рынка. Высказывается гипотеза о том, что рынок, являясь одной из точек концентрации  мобильностей,  в  первую  очередь  реагирует  на  любые  существенные изменения городской среды; именно здесь апробируются механизмы, позволяющие местным сообществам адаптироваться к ситуации
социального хаоса. В статье также описываются категория «этническое», ее роль и значение в контексте открытого рынка. В качестве теоретического инструмента  использованы  драматургическая  метафора  И.  Гофмана, 
дихотомия «стратегии тактики» М. Де Серто и подход к анализу дискурса Э. Лакло и Ш. Муфф. Открытый рынок рассматривается как «изменчивый знак», значения которого трансформируются в зависимости от социального контекста и времени, о котором рассказывает респондент.  This article analyzes the transformation process of ideas about the functionality and the social content of the open clothing market of a large “post-Soviet” Siberian city in  urban  narratives  by  the  example  of  Shanhajka,  the  Irkutsk  open  market.  Based  on  material from 60 semi-structured interviews, described are the functions that are assigned to the market depending on the period in question, the idea of its typical groups and their role in the city’s daily life. It is hypothesized that the market space per se is a marker showing the borderline state of the “post-Soviet” city as a whole. Being one of the urban mobility  concentration  points,  the  open  market  responds  primarily  to  any  significant  changes in the urban environment. The question is whether it is correct to consider the open market to be an adaptation mechanism of the population of “post-Soviet” cities to the situation of social chaos, as a space where “guerrilla” adaptation tactics of citizens to the rapidly changing city are acceptable. This article also describes such a category as “ethnic markers”, as well as its role and significance in the context of an open market. I. Hoffmann’s dramaturgical metaphor, M. De Serto’s “strategies-tactics” dichotomy and E. Laclo’s and S. Muff’s approach to the analysis of discourse are used as ideas for researching  the  open  market  in  urban  narratives.  The  open  market  is  regarded  as  an  “unstable  sign”,  the  meaning  and  connotations  of  which  are  transformed  over  time,  depending on the social context and the period cited by the respondent.

Daryaganj Sunday Book Market, popularly known as Daryaganj Sunday Patri Kitab Bazaar, is a weekly informal market for used, rare, and pirated books that has been operating on the streets of Old Delhi for the past fifty years. In this essay, I focus on one of the circuits that has been flourishing in this market, that of pirated or ‘duplicate’ or D-books. In order to examine the forms in which piracy thrives in the present-day Patri Kitab Bazaar, and the reasons behind it, I compare two types of pirated books found here: a low-price self-help manual in Hindi and a ‘D’ copy of an English novel by popular Indian author Chetan Bhagat. As I examine the essential role that ‘randomness’ plays in the constitution of pirated texts, I suggest that there is organization to this apparent lack of pattern or unpredictability. Such permutation of order and chaos resonates with the location of the bazaar – a site that thrives on the serendipity of the streets.

Durante el laboratorio se crearon jaulas chroot mediante JailKit, asociadas a grupos de usuarios pertenecientes a un mismo equipo de desarrollo. Dentro de cada jaula se creó un repositorio de trabajo con Bazaar, el cual se estableció como ruta del DocumentRoot en los VirtualHost correspondientes. Habiendo simulado las diferentes conexiones de los miembros de los distintos equipos, se lograron mantener las diversas aplicaciones Web actualizadas, independientes unas de otras y con total abstracción del sistema circundante.

Excavations of the Bolgar fortified settlement in 2012–2013 were a continuation of the work carried out by M.D. Poluboyarinova, G.F. Polyakova and N.A. Kokorina in 1989–2000. The central part of the largest stone and brick building in the city was investigated Its function as the central bazaar has duly been established. The construction was designated for trade in high-value commodities. The chronology of the building was also determined: the bazaar had been built in the 1350-s and destroyed between 1360 and 1380. The internal layout of the bazaar was revealed, which had included wooden partitions set on mud-brick base-platforms; the building’s foundations were also studied Finds of scales, weights, lead seals from Flemish textiles, touchstones, silver ingots, numerous coins and the like all testified to trade in highvalue commodities. The remains of buildings which had existed prior to the bazaar were also studied stratigraphical column of Bolgar was cleared up and expanded a range of multi-disciplinary studies was undertaken involving specialists in natural sciences, which made it possible to propose new interpretations with regard to the stratigraphy and layout of the city of Bolgar.

The prevailing perception within the academy, policy circles, and the media inside and outside Iran has been that the members of bazaars are a unified social class engaged in a symbiotic relationship with the political elite of the Islamic republic and the conservative faction in particular. This approach is largely built on the perspective that there is a historic predilection for bāzārīs and clerics to cooperate (“mosque–bazaar alliance”), and thus ideological compatibility and familial ties between the clergy and bāzārīs have continued and developed into an alliance under the current regime headed by segments of the clergy. For instance, one of the leading experts on 20th-century Iran, Nikki Keddie, comments that, despite Mohammad Khatami's reformist agenda, “the ruling elite, who represent an alliance between the commercial bazaar bourgeoisie and conservative clerics, resist giving up their economic privileges as they do their political ones.”

Abstract: In the past, markets were considered as the main axis of communication and urban space. However, the
market as a center of trade and the heart of social life in the city has the same function in different cities of Iran, but
it can be seen that in terms of structure, in different climates, there are differences between markets. For example,
market order in mountainous and cold areas like Tabriz, have brick arches. But the width of market order and
height of floor to intrados is less than similar markets in hot arid areas such as Esfahan. In this article we aimed to
examine the role of climate in shaping Iranian markets proportions including arch height, market orders length,
walls thickness and other physical characteristics of the traditional markets. Secondary objective of this paper is to
study the effect of climate on Iranian traditional buildings and the use of results in the designs on future. This article
has been written to comparison of Tabriz and Esfahan traditional Bazaar. The results suggest that: skeleton of
Iranian bazaars has made on the main traffic road due to the climate and conditions of region. The Climatic,
political, economic, security and cultural factors has greatest role in shaping these bazaars. Latitude and the sun's
energy intake had a significant effect in shaping the form of buildings. In hot arid regions, because of the climatic
environment, heat and sunshine are more problematic than winter so, the arches are taller, market orders width is
greater and the pores over the arches are larger.
[Amin Shahamipour. The role of climate in shaping

9 Lifestyles, milieu languages and the economy: the presence of Italian in the urban spaces of Berlin 195 Miriam Stock 10 From authentication to distinctionconsuming Arabic in Berlin's gentrifying falafel economies 223 Philipp Krämer 11 Spanish in Berlinpotentials and perspectives in teaching and tourism 247 Section 4: Localities Janet M. Fuller 12 Linguistic landscapes and the making of an imagined community 279 Mehmet Fatih Özcan 13 The linguistic landscapes of Kreuzberg and Neukolln: a comparative analysis of two neighborhoods 299

Durante el laboratorio se crearon jaulas chroot mediante JailKit, asociadas a grupos de usuarios pertenecientes a un mismo equipo de desarrollo. Dentro de cada jaula se creó un repositorio de trabajo con Bazaar, el cual se estableció como ruta del DocumentRoot en los
VirtualHost correspondientes. Habiendo simulado las diferentes conexiones de los miembros de los distintos equipos, se lograron mantener las diversas aplicaciones Web actualizadas,
independientes unas de otras y con total abstracción del sistema circundante.

We explore key changes in orientations toward encountering and experiencing the ‘other’ in new consumption venues as a result of the transformations in globalization and modern culture. Our research aims to provide insights into how ‘experiencing the other’ is increasingly sought in high-society bazaars by both upper and lower social classes, respectively representing the westernized and traditional social elements in Turkey, where the West meets the East. Findings unravel the means that enable people to construct new constellations of identities and experience the other in these consumption spaces. As a result, we revisit and extend different theoretical insights on identity construction and otherness by recognizing more recent cultural trends and sensibilities that guide and motivate people to seek multiplicity and to experience difference.

Corruption is a salient feature of human condition in any organised society. Where risks are low and the returns are high, corruption is almost inevitable. Nevertheless, defining corruption is difficult, especially as there are forms of behaviour that break with the rules and mores of the organisation that may or may not be termed corruption. Many approaches implicitly assume corruption to be anomalous. This paper argues that corruption should not be seen from a moralistic position as deviant behaviour from Eurocentric, Weberian standards. Rather, it should be analysed through what we term the bazaar model of interpersonal behaviour emphasising primarily economic motives, coupled with an inductive, inside-outside approach.

In Algeria, the informal dynamic experienced by the gold sector since the 1980s was accompanied by the creation of informal trading spaces, the most important of which are in Algiers and Oran. These markets play the role of intermediary between the various actors in the informal gold sector, in particular transnational networks for the supply and marketing of the precious metal. The latter is part of this non-hegemonic economic globalization which relies on adventurers of the new market capitalism. Its network spans from Italy, Dubai to Turkey, in particular the Grand Bazaar in Istanbul. These transnational networks do not only concern the import of jewelry for consumption, but also the smuggling of gold from Algeria and this is also the case for used gold. In the paper we try to come back to the experiences of informal gold sellers in these transnational precious metal networks.