1002:3.1
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1002:3.1 [2016/07/21 22:24] – Ryan Schram (admin) | 1002:3.1 [2017/07/25 18:45] – [Gifts and commodities] Ryan Schram (admin) | ||
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ryan.schram@sydney.edu.au | ryan.schram@sydney.edu.au | ||
- | Monday, August | + | Monday, August |
Available at http:// | Available at http:// | ||
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Some things, like land, cannot be exchanged for anything, but are inherited. | Some things, like land, cannot be exchanged for anything, but are inherited. | ||
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+ | ## Relationships can be organized into spheres, too ## | ||
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+ | We can take the idea of spheres of exchange and apply it to the different ways people exchange: | ||
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+ | * Kula valuables (bagi, mwali) are a sphere of exchange. These objects can only be exchanged for each other, and not for anything else. | ||
+ | * Moreover, one only does kula with certain kula partners, and one must keep one's kula exchanges separate from other kinds of exchanges with other people, like barter. | ||
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+ | ## The ikpanture relationship is sphere of exchange ## | ||
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+ | Piot describes the relationship among // | ||
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+ | * The way you treat your // | ||
+ | * // | ||
+ | * One relies on // | ||
+ | * Ikpanture relationships are not //quid pro quo//. | ||
## Two points about spheres ## | ## Two points about spheres ## | ||
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1. In spite of predictions to the contrary, money does not collapse all spheres into one market. Often money exchanges are placed in their own sphere. | 1. In spite of predictions to the contrary, money does not collapse all spheres into one market. Often money exchanges are placed in their own sphere. | ||
2. Western and “modern” societies think of themselves as being dominated by money, but if you think about it, these societies have spheres of exchange too, and worry about maintaining the boundaries between spheres. | 2. Western and “modern” societies think of themselves as being dominated by money, but if you think about it, these societies have spheres of exchange too, and worry about maintaining the boundaries between spheres. | ||
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+ | ## Moral limits on exchange | ||
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+ | Gift systems are not static or unchanging. They adapt to contact with colonial power, money, and markets. They do so in different ways. | ||
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+ | One way is by quarantining money and market exchange. For instance, | ||
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+ | * Auhelawa market food but consider buying food to be shameful, | ||
+ | especially seeds. | ||
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+ | * In the past, Wedau people earned money from selling copra, and | ||
+ | bought steel tools, but prohibited the use of steel tools in | ||
+ | gardens. | ||
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+ | ## When a gift system meets a commodity system | ||
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+ | When a society organized on the basis of gifts encounters a globalizing capitalist market, many different outcomes are possible. In the next lecture and next week, we will look at other possible responses: | ||
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+ | * Separation, tension, and conflict | ||
+ | * Efflorescence | ||
+ | * Transformation | ||
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Mauss, Marcel. 2000 [1925]. The Gift: The Form and Reason for Exchange in Archaic Societies. Translated by W. D. Halls. New York: W. W. Norton & Company. | Mauss, Marcel. 2000 [1925]. The Gift: The Form and Reason for Exchange in Archaic Societies. Translated by W. D. Halls. New York: W. W. Norton & Company. | ||
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- | Strathern, Andrew, and Pamela Stewart. 2004. Empowering the Past, | ||
- | Confronting the Future: The Duna People of Papua New | ||
- | Guinea. Basingstoke, | ||