Peasants, a rural, subsistence-based agricultural class with limited landholdings, are the product of both urban development and rural–urban migration. Prior to the emergence of capitalism and the industrial state, agriculturalists were the most populous class within state societies. The development of the industrial economy prompted an ongoing process of internal migration, the domestic movement of people from rural to urban areas for economic opportunities, education, and employment. For many peasants, internal migration was used to meet immediate family needs, whether taking agricultural goods to urban markets—which may be weekly, monthly, or seasonal—or temporarily moving to work for cash at agricultural tasks for larger farms and companies. The coffee, sugar, and fruit industries, for example, absorbed many small, rural agriculturalists whose families needed money. Cultural anthropologist Robert Redfield (1956) was one of the first anthropologists to identify peasants as a distinct social group, referring to their local identity and culture as a “little tradition” (70), meaning a culture that is less unified and involves a changing mixture of customs based on oral traditions. He identified the primary characteristics of peasant cultures as attachment to the land from which they make a living, dependence on urban areas that control the value of their small surplus, and traditionalism in regard to social practices. Later studies built on these earlier ideas about peasantry. Eric Wolf (1966) referred to peasant groups as “closed corporate communities” (86), meaning communities that are more detached from urban centers and less prone to cultural changes as a result of migration. He also saw them as distinct from farmers in that they produce a more limited surplus and are involved in more asymmetrical (i.e., exploitative) market transactions. Instead of being simple subsistence farmers, peasants are aware of the wider capital markets and are directly affected by the fluctuating value of their products, even though they have no power over these forces or control over the profit they earn. Sometimes, frustration over this sense of powerlessness leads to attempts to affect political change. In 1994, on the same day that the North American Free Trade Agreement, or NAFTA, came into effect between the United States, Mexico, and Canada, the Zapatista rebellion broke out in Chiapas, Mexico. This movement was led by Indigenous peasants who implicitly understood that the treaty, which made it possible for agricultural products to move among the United States, Mexico, and Canada without tariffs, meant that they could no longer sell their small agricultural surpluses for a living wage. Now, they would be competing with giant corporations that were able to flood local markets with cheaper products. As the reach of globalization continues to expand, connecting local communities ever more tightly with global forces, some scholars now speak of a post-peasant class. This term is used to refer to rural cultivators who migrate to urban areas but retain many of the cultural attributes of their ancestral traditions. These might include a patriarchal family structure, a tendency to favor local traditions over global innovations, or a more conservative political outlook (see Buzalka 2008).