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--- 1002:3.1 [2016/07/21 22:31] – [Two points about spheres] Ryan Schram (admin)
+++ 1002:3.1 [2018/08/12 16:02] – [Gifts and commodities] Ryan Schram (admin)
@@ Line 11: / Line 11: @@
 ryan.schram@sydney.edu.au
-Monday, August 8, 2016
+Monday, August 13, 2018
 Available at http://anthro.rschram.org/1002/3.1
@@ Line 51: / Line 51: @@
 Some things, like land, cannot be exchanged for anything, but are inherited.
+## Relationships can be organized into spheres, too ##
+We can take the idea of spheres of exchange and apply it to the different ways people exchange:
+* 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.
+## The ikpanture relationship is sphere of exchange ##
+Piot describes the relationship among //ikpanture// (friends).
+* The way you treat your //ikpanture// is distinct from the way you treat other people. The relationship comes with certain rules.
+* //Ikpanture// give each other the same kinds of things people buy and sell with others, but they must adhere to the rules of the social institution of //ikpanture//. The things are not kept separate, but the rules for exchanging them are linked to the people involved in the exchange.
+* One relies on //ikpanture// to meet one's needs, but this is not always the easiest or cheapest way to meet needs.
+* Ikpanture relationships are not //quid pro quo//.
 ## Two points about spheres ##
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 . 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.
-## A trading network in Papua New Guinea ##
+## Moral limits on exchange
+Gift systems are not static or unchanging. They adapt to contact with colonial power, money, and markets. They do so in different ways.
-[Map of PNG]
+One way is by quarantining money and market exchange. For instance,
-## Making pots in Salamaua ##
+* Auhelawa market food but consider buying food to be shameful,
+  especially seeds.
-We the people of Salamaua would like to put down the prices of our things in this newspaper so that all of you will see them. We would like this message to all of you people in villages in the area of Markham River and Finschhafen.
+* In the past, Wedau people earned money from selling copra, and
+  bought steel tools, but prohibited the use of steel tools in
+  gardens.
-Now you all see the prices for all these things and then you all will get it right. So, prices for them are like this: If you see a pot for 4/-, then you [pay with?] two big pandanus of 4/-. If a pot for 2/-, then you pay with a pandanus of 2/-. The reason is you all always just bring pandanus and get pots. So, you all don’t know the price of these things. And so, we put them for the pots so that you all can see them.
-If a pot is 5/-, or L1, then you must pay directly with money. It is not good that you should give pandanus for 5/- and L1 and get a pot. You know that the work of a pot is not like the work of pandanus - Pots are harder work than pandanus, so you must pay directly for big pots with real money.
+## When a gift system meets a commodity system
-The work of pots is like this:- The very first thing, they must [dig?] the ground and they get really deep. After that, they bring it to the village and the work of women now begins. The women bake the earth in a really big fire - They bake this earth so that it becomes really strong. This work isn’t easy. It’s really hard work. Many days pass, and then the pot is now finished [and?] a man can cook food in it.
+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:
-We say this because you all have put down many things of yours - So we see this and so we Salamaua people, we support you all. Our message is finished. We all the people of Salamaua.
+  * Separation, tension, and conflict
+  * Efflorescence
+  * Transformation
-(“Lae Garamut” vol. II, no. 23)