Jenifer Mumbi

 The Economic systems (Gift-Giving) and its Functions Student’s Name Course Name and Number Instructor’s Name Date The Economic systems (Gift-Giving) and its Functions Introduction As one of the oldest forms of social actions that bind people together and as an arresting example of the universality and diversity of humanity, gift exchange has long been a focus of anthropological inquiry. Gift-giving is a universal behavior that still awaits satisfactory interpretation by social scientists. Our understanding of gift exchange can be enriched by tempering traditional consumer research with an anthropological perspective. While revealing that the highly diversified patterns of gift exchange derive from different perceptions of the relationship between culturally-constructed notions of personhood and material objects in the larger social setting, the anthropology of the gift also unpacks the nuances of social life by examining patterns of gift-giving behavior all over the world. This essay utilizes anthropological concepts and theories to explore the meaning, origin, functions, social impacts, and the rationalization of the theme of Economic systems (Gift-Giving) within the cultural context. Meaning and Origin of Gift-Giving in Economic systems When individuals exchange gifts, social bonds are strengthened, and reciprocity is created. In anthropology and the social sciences, gift-giving economics or gift culture is a mode of exchange where valuable goods and services are regularly given without any explicit agreement for immediate or future rewards (Widlok, 2016). Ideally, voluntary and recurring gift exchange circulates and redistributes wealth throughout a community and serves to build societal ties and obligations. In contrast to a barter or market economy, social norms and customs govern gift exchange rather than an explicit exchange of goods or services for money or some other commodity (Graycar & Jancsics, 2017). Lewis Hyde locates the origin of gift economies in the sharing of food, citing as an example the Trobriand Islander protocol of referring to a gift in the Kula exchange ring as "some food we could not eat," even though the gift is not food, but an ornament purposely made for passing as a gift (Eisenstein, 2011). Hyde argues that this led to a notion in many societies of the gift as something that must "perish." The anthropologist Marshall Sahlins writes that Stone Age gift economies were, as evidenced by their nature, gift economies, economies of abundance, not scarcity, despite modern readers' typical assumption of abject poverty (Eisenstein, 2011). Theories behind the Gift-Giving Culture in Economic Systems French sociologist Marcel Mauss argues that a gift, a perfect example of a 'real' social phenomenon, is never "free." They not only entail the obligation to reciprocate presents received but also "supposes two other obligations just as important: the obligation, on the one hand, to give presents, and on the other hand, to receive them" (Mauss, 2002). According to Mauss, while it is easy to romanticize a gift economy, humans do not always wish to be entangled in a web of obligation. A gift creates a feeling bond, but a commodity exchange does not (Mauss, 2002). Georges Bataille uses Mauss's argument to construct a theory of economy. From his point of view, the gift structure forms the presupposition for all possible economies (McGoey, 2018). Bataille claims that its antagonistic character obliges the receiver of the gift to confirm a subjection; the structure of the gift can refer thus immediately to a practice that bears out different roles for the parts that undertake an action in it, installing in this act of donating the Hegelian dipole of enslaver and enslaved person. Social and Economic Impacts of Gift Giving The gift has been interpreted as an invitation to partnership, and as a confirmation of the donor's "sincere participation" in a recipient's tribulations and joys, despite an ulterior motive. Inferentially or implicitly attached strings are a connotative aspect of the gift, forged social bonds, and reciprocation encouraged (Graycar & Jancsics, 2017). The giving of gifts can be used to shape and reflect social integration (i.e., membership in a group) or social distance (i.e., relative intimacy of relationships) (Graycar & Jancsics, 2017). A sequence of reciprocal gift exchanges establishes a transactional relationship between individuals. Since transactions are marked by imbalance at any one point in time, some mechanism must enable a donor to evaluate the intention of a recipient to reciprocate and permit a recipient to demonstrate trustworthiness in the short run. The recipient can thus symbolize recognition of an obligation to the donor in periods between formal reciprocation. The economic domain of gift exchange deals perhaps most directly with the ideology of the gift. Giving gifts is a way of conferring a material benefit on a recipient. Gift giving is typically conceived of as an exchange that is non-exploitive and characterized by a high level of sociability (Graycar & Jancsics, 2017). However, to some extent, economists have long complained that gift-giving is fundamentally inefficient (Graycar & Jancsics, 2017). In economics, efficiency means sharing resources, like money or reindeer socks, in whichever way creates the most value and least waste possible. Challenges and Unethical side of Gift-Giving Culture in Economic Systems Gift and bribe practices are similar phenomena that can be found all around the world. People have continuously circulated resources through gift exchanges to keep their social groups together (Graycar & Jancsics, 2017). These trust-based relationship structures help reduce risk and uncertainty and offer safety networks, stability, and meaning in many social life situations. Anthropologists reveal shared features and essential social and cultural aspects of the gift-bribe divide (Graycar & Jancsics, 2017). Gifts and bribes are relative; they may look different from the authorities' perspective than from the viewpoint of local actors. Sharing bureaucratic resources with favored outsiders is clearly against the organization's interest, and organizational control mechanisms will likely seek and detect such "leaks." However, in the case of bureaucratic gift and bribe practices, the organization may not detect the transfer as a resource loss. Some organizations turn a blind eye to the move from gift to bribe as they view it as an investment in the organization's future. Conclusion To conclude, the anthropology of the gift is particularly important for understanding social life for several reasons. Gift-giving has long been one of the primary forms of social exchange, along with redistribution and market exchange. It encompasses multiple domains of social life and carries rich meanings above and beyond the economy. Moreover, the study of gift-giving reveals the social origins of economic institutions and provides insights into the value of human labor that modern economic theories have long obscured. They include the relationship between persons and things or what drives people to work beyond their basic consumption needs. Gift-giving debunks the cornerstone assumption in neoliberal economics that human beings only aim to maximize individual utility and thus has dramatically enriched social theories. Additionally, the give-and-take of gifts in everyday life creates, maintains, and strengthens various social bonds, which in turn define personal identities. Therefore, examining the gift and the gift economy will provide us with a practical and unique means of understanding the formation of personhood and the structure of social relations. Furthermore, although gifts are universal and given and have been received throughout human history, the specific rules of gift exchange vary from culture to culture. Therefore, gifts represent a crystallization of the universality and diversity of human cultures. References Eisenstein, C. (2011). Sacred economics: Money, gift, and society in the age of transition. North Atlantic Books. Graycar, A., & Jancsics, D. (2017). Gift-giving and corruption. International journal of public administration, 40(12),-. Mauss, M. (2002). The Exchange of Gifts and the Obligation to Reciprocate (Polynesia). In The Gift (pp. 34-47). Routledge. McGoey, L. (2018). Bataille and the sociology of abundance: reassessing gifts, debt, and economic excess. Theory, Culture & Society, 35(4-5), 69-91. Widlok, T. (2016). Anthropology and the Economy of Sharing. Routledge.