From the Diggers and the Levellers of the English Civil War to the Mexican peasants of 1911, to the anarchists of Spain for nearly a century, to a great many anticolonial movements,to mass movements in contemporary Brazil, the desire for land and the restoration of lost land has been the leitmotif of most radically egalitarian mass movements. Without appealing to petty bourgeois dreams, they wouldn't have had a chance.
Marx's contempt for the petite bourgeoisie, second only to his contempt for the Lumpenproletariat, was based on the fact that they were small property holders and therefore petty capitalists. Only the proletariat, a new class brought into being by capitalism and without property, could be truly revolutionary ; their liberation depended on transcending capitalism.
However sound this reasoning in theory, the historical fact is that in the West right up until the end of the nineteenth century, artisans-weavers, shoemakers, printers, masons, cart makers, carpenters-formed the core of most radical working-class movements. As an old class, they shared a communitarian tradition, a set of egalitarian practices, and a local cohesiveness that the newly assembled factory labor force was hard put to match. And, of course, the massive changes in the economy from the 1830s onward threatened their very existence as communities and as trades; they were fighting a rear-guard action to preserve their autonomy.
As Barrington Moore, echoing E. P. Thompson, put it:
"the chief social basis of radicalism has been the peasants and the smaller artisans in the towns. From these facts one may conclude that the wellsprings of human freedom lie not only where Marx saw them, in the aspirations of classes about to take power, but perhaps even more in the dying wail of classes over whom the wave of progress is about to roll."