Mauss’ idea of “aggregate prestations” was further created by Annette
Weiner, who returned to Malinowski’s fieldsite in the Trobriand Islands.
Her study was twofold: to start with, Trobriand Island society is
matrilineal, and ladies hold a lot of financial and political force.
Their trades were overlooked by Malinowski. Also, she built up Mauss’
contention about correspondence and the “soul of the blessing” as far as
“basic belonging: the mystery of keeping while giving.”Weiner contrasts
“moveable merchandise” which can be traded with “immoveable products”
that serve to move the endowments back (in the Trobriand case, male Kula
endowments with ladies’ landed property). She contends that the
particular merchandise given, similar to Crown Jewels, are so related to
specific gatherings, that notwithstanding when given, they are not
really distanced.
Not all social orders, be that as it may, have these sorts of
merchandise, which rely on the presence of specific sorts of connection
gatherings. French anthropologist Maurice Godelier pushed the
investigation further in “The Enigma of the Gift” (1999). Albert
Schrauwers has contended that the sorts of social orders utilized as
illustrations by Weiner and Godelier (counting the Kula ring in the
Trobriands, the Potlatch of the Indigenous people groups of the Pacific
Northwest Coast, and the Toraja of South Sulawesi, Indonesia) are all
portrayed by positioned privileged family amasses that fit with Claude
Lévi-Strauss’ model of “House Societies” (where “House” alludes to both
honorable genealogy and their landed home). All out prestations are
given, he contends, to save landed domains related to specific family
amasses and keep up their place in a positioned society.Correspondence
and the “soul of the blessing”
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