of whom are bilingual in Quechua or Aymara and Spanish, and who self-identify as indigenous or originario (first people). 1 The main argument forwarded here is that the model of reciprocity and social contract thinking, which governments and social
Rejecting a Fiscal Model of Reciprocity in Peri-urban Bolivia
Miranda Sheild Johansson
Clientelism beyond reciprocity and economic rationality
Flávio Eiró and Martijn Koster
Clientelism is often analyzed along lines of moral values and reciprocity or an economic rationality. This article, instead, moves beyond this dichotomy and shows how both frameworks coexist and become entwined. Based on ethnographic research in a city in the Brazilian Northeast, it analyzes how the anti-poverty Bolsa Família Program and its bureaucracy are entangled with electoral politics and clientelism. We show how the program’s beneficiaries engage in clientelist relationships and exchanges to deal with structural precariousness and bureaucratic uncertainty. Contributing to understanding the complexity of clientelism, our analysis demonstrates how they, in their assessment of and dealing with political candidates, employ the frames of reference of both reciprocity and economic rationality in such a way that they act as a “counterpoint” to each other.
not confined to a capitalist economy, and he seeks to explore its evolution over time through an anthropological investigation of ‘the reciprocity of the gift’. 9 He begins by identifying three types of exchange: firstly, a ‘generalized reciprocity
Conversations in South India and the Anthropology of Ethics
This article constitutes an intervention in the anthropology of ethics through a discussion of conversations about instances of religious alms/charitable giving where there is no expectation of direct reciprocity. I argue that this kind of ‘ethical
l'acte de 'donner' chez Simmel et Durkheim
Luca Guizzardi and Luca Martignani
This focuses on a key topic for comparison of two masters of sociological thought, Georg Simmel and Émile Durkheim: the question of giving in the context of social exchange. Durkheim deals with the issue in introducing the concept of organic solidarity, based on the division of social labour and implying the interdependence of individuals. This representation of solidarity links with the interest in credit and debt relations in Simmel's philosophy of money and with a perspective in which reciprocity is conceived as one of the main sociological functions involved in the representation of social bonds. After a comparison of Durkheim and Simmel's theories of reciprocity, a specific case discussed is the mortgage, conceived as a paradigm of the shape assumed by the immaterial reality of reciprocity in institutional and everyday life.
Holding Our Lives in Their Hands
Nancy L. Rosenblum
one another. That is, the good neighbor is not the good citizen writ small. The principal norm among neighbors is reciprocity. Reciprocity is loose and open-ended. It applies to good turns and bad, to giving and receiving recognition (“how are you
Sin and Lovelessness in Sartre's <i>Saint Genet</i>
In his biography of Jean Genet, Sartre says his aim is ‘to demonstrate that freedom alone can account for a person in his totality’. Building on my reading of Being and Nothingness in Sartre on Sin, I examine the compatibility of Sartrean freedom and love in Saint Genet. Sartre’s account of Genet’s person is largely a loveless one in which there is no reciprocity, others are ‘empty shells’ and love is ‘only the lofty name which [Genet] gives to onanism’. I use Saint Genet to suggest Genet’s lovelessness is the direct result of locating the totality of personhood in freedom. This location results in a lonely experience of subjectivity as ‘master, slave and merciless struggle’ – never lover or beloved, whether on the divine plane or the human.
Comment on the Special Section on Cultural Appropriation
“Appropriation“ is a complex term used in many different realms, and an almost ubiquitous phenomenon. Conceptually linked to questions of mobility, appropriation has both a social and physical dimension. This essay delineates the term's employment in key political and academic discourses, and interrogates its inherent logic with regard to possession, the attribution of purpose and value, and the social reciprocity of the parties involved in the act. Starting off with questions of just distribution in modern nation-states, the argument then traces appropriation in contemporary debates on copyright in a digital age, and provides a sketch of the larger political imaginary informing acts of appropriation.
With the continuing movement of social life into new types of places such as cyberspace the function and meaning of gift-exchange has emerged as being an important anthropological tool for the investigation of social relations online. In cyberspace several fascinating questions come into light, for example: what kinds of gifts are exchanged in cyberspace; how are these gifts exchanged there and what does the exchange of gifts in cyberspace signify? An analysis of the 'gift of time' is particularly pertinent when investigating friendship in virtual communities because gift exchange in cyberspace can be related to notions of reciprocity and trust. For example, my own ethnographic research in Cybertown, a virtual community on the Internet, suggests that one important concept for friendship in Cybertown is the exchange of the 'gift of time', and highlights its role in the creation of trust and reciprocity. In explaining this phenomenon, this paper examines the function and meaning of gift exchange in Cybertown in relation to contemporary theoretical notions of the gift, explains what kinds of obligations gifts engender and what role gift practices play in creating networks of friendship.
Beyond Reciprocity and Obligation in the Ger Districts of Ulaanbaatar, Mongolia
In the outskirts of Ulaanbaatar, known as ger districts, a growing number of rural-to-urban migrants live without access to formal urban infrastructure or regular incomes. Under these challenging material conditions, personal networks take precedence, providing and regulating access to employment and meat provisioning. Looking beyond discussions of anticipation among migrants focusing on the goals of migration, I interrogate the role of anticipation in the making and maintaining of relational networks. Existing analyses of such networks in Mongolia have generally relied on idioms of reciprocity or obligation. Focusing instead on material transfers and transactions among ger district residents reveals such networks to be more ambiguous and prone to failure than notions of reciprocity or obligation can easily accommodate. This article argues that the productive contradiction within the concept of anticipation – encompassing both expectative waiting and pre-emptive action – can illuminate new aspects of these relations and networks in action.