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The Global Informality Project (GIP) is an interdisciplinary research project led by the FRINGE Centre with support of the UCL School of Slavonic and East European Studies. It is the first [[Global Informality Project|multimedia online resource]] that explores the social and cultural complexity of informal practices and structures from a global perspective, set up in 2014. Through its comparative and ethnographic investigations, the project explores multiple moralities, the resilience of informal practices, their legitimacy and institutional causes as well as the cultural and historical contexts of informality. Over the years, this unique collection of practices has grown into a comprehensible, easily accessible resource for audiences in academia, policy-making, businesses and the public.
The Global Informality Project (GIP) is an interdisciplinary research project led by the FRINGE Centre with support of the UCL School of Slavonic and East European Studies. It is the first [[Global Informality Project|multimedia online resource]] that explores the social and cultural complexity of informal practices and structures from a global perspective, set up in 2014. Through its comparative and ethnographic investigations, the project explores multiple moralities, the resilience of informal practices, their legitimacy and institutional causes as well as the cultural and historical contexts of informality. Over the years, this unique collection of practices has grown into a comprehensible, easily accessible resource for audiences in academia, policy-making, businesses and the public.


Most materials are available in the printed version, [[Download the Global Encyclopaedia of Informality|The Global Encyclopaedia of Informality]], Volumes 1 and 2, published by the UCL Press in the FRINGE series in 2018 in open access. The Encyclopaedia is structured to represent informal practices in all forms of human interaction: re-distribution, solidarity, market exchange and domination, and to highlight the correspondent types of ambivalence: substantive, normative, functional and motivational ambivalence (more information is available [[Theoretical Framing of the Database|here]]). Since the publication of the first two volumes, the collection continues to grow and will now develop into the third volume of the Encyclopaedia. While a focus on open secrets and unwritten rules will remain an aim of the Encyclopaedia, Volume 3 will catalogue informal practices that question our ability to categorise clearly, associated with tensions around '''gender, age, ethnicity''' and '''religion'''; '''food''' and forms of personal '''care'''; as well as '''diaspora-based''' and other transnational practices.  
Most materials are available in the printed version, [[Published Volumes and Analysis|The Global Encyclopaedia of Informality]], Volumes 1 and 2, published by the UCL Press in the FRINGE series in 2018 in open access. The Encyclopaedia is structured to represent informal practices in all forms of human interaction: re-distribution, solidarity, market exchange and domination, and to highlight the correspondent types of ambivalence: substantive, normative, functional and motivational ambivalence (more information is available [[Theoretical Framing of the Database|here]]). Since the publication of the first two volumes, the collection continues to grow and will now develop into the third volume of the Encyclopaedia. While a focus on open secrets and unwritten rules will remain an aim of the Encyclopaedia, Volume 3 will catalogue informal practices that question our ability to categorise clearly, associated with tensions around '''gender, age, ethnicity''' and '''religion'''; '''food''' and forms of personal '''care'''; as well as '''diaspora-based''' and other transnational practices.  


To explore further patterns of ambivalence, we particularly, but not exclusively, welcome contributions from the following fields: social psychology (in particular practices capturing the '''emotional''' ambivalence), gender studies (practices of '''sexual/gender''' ambivalence), religious studies (practices that embody '''religious/ethnic''' ambivalence), and possibly, the occult ('''magical''' practices). We will be interested in the colloquial names of such practices and the contexts in which they are recognised, articulated and performed.
To explore further patterns of ambivalence, we particularly, but not exclusively, welcome contributions from the following fields: social psychology (in particular practices capturing the '''emotional''' ambivalence), gender studies (practices of '''sexual/gender''' ambivalence), religious studies (practices that embody '''religious/ethnic''' ambivalence), and possibly, the occult ('''magical''' practices). We will be interested in the colloquial names of such practices and the contexts in which they are recognised, articulated and performed.
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