what is the social exchange theory
A gift economy or gift culture is a mode of exchange where valuables are not sold, but rather given without an explicit agreement for immediate or future rewards. The nature of gift economies is the subject of a foundational debate in anthropology.
Social Exchange Theory
Malinowski's debate with the French anthropologist Marcel Mauss quickly established the complexity of "gift exchange" and introduced a series of technical theoey such as reciprocityinalienable possessionsand presentation to distinguish between the different forms of exchange. According to anthropologists Maurice Bloch and Jonathan Parry, it is the unsettled relationship between market and non-market exchange that attracts the most attention.
Some authors argue that gift economies build community, [7] while markets harm community relationships. Gift exchange is distinguished from other forms of exchange by a number of principles, such as the form of property rights governing the articles exchanged; whether gifting forms a distinct "sphere of exchange" that can be characterized as an "economic system"; and the character of the dxchange relationship that the gift exchange establishes.
Gift ideology in highly commercialized societies differs from the "prestations" typical of non-market societies.
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Gift economies also differ from related phenomena, such as https://digitales.com.au/blog/wp-content/custom/a-simple-barcoding-system-has-changed-inventory/mikes-bikes-sim.php property regimes and the exchange of non-commodified labour. According to anthropologist Jonathan Parry, discussion on the nature of gifts, and of a separate sphere of gift exchange that would constitute an economic system, has been plagued by the ethnocentric use of modern, western, market society-based conception of the gift applied as if it were a cross-cultural, pan-historical universal. However, he claims that anthropologists, through analysis of a variety of cultural and exchxnge forms of exchange, have established that no universal practice exists.
Gift-giving is a form of transfer of property rights over particular objects. The nature of those property rights varies from society to society, from culture to culture, and are not universal. The nature of gift-giving is thus altered by the type of property regime in place.
Main points
Property is not a thingbut a relationship amongst people about things. Anthropologists analyze these relationships in terms of a variety of actors' individual or corporate " bundle of rights " over objects. Although the book is a commodity, bought and sold, it has not been completely "alienated" from its creator who maintains a hold over it; the owner of the book is limited in what he can do with the book by the rights of the creator. The gifts given in Kula exchange still remain, in some respects, the property of the giver. In the example used above, "copyright" is one of those bundled rights that regulate the use and disposition of a book.
When many people hold rights over the same objects gifting has very different implications than the gifting of private what is the social exchange theory only some of the rights in that object may be transferred, leaving that object still tied to its corporate owners.
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Anthropologist Annette Weiner refers to these types of objects as " inalienable possessions " and to the process as "keeping while giving". Malinowski's study of the Kula ring [21] became the subject of debate with the French anthropologist, Marcel Mauss, author of " The Tthe " "Essai sur le don", Malinowski argued that reciprocity is an implicit part of gifting, and there is no "free gift" without expectation. In contrast, Mauss emphasized that the gifts were not between individuals, but between representatives of larger collectives. These gifts were a "total prestation", a service provided out of obligation, like "community service".
Given the stakes, Mauss asked "why anyone would give them away?]
I apologise, but, in my opinion, you are mistaken. Let's discuss it.
Let's talk, to me is what to tell on this question.