Ongka Reciprocity

Reciprocity is very much more than just a tool. It is also a clue about who we humans are and what we need, a clue that will be important for understanding the end of a larger story. There are many times that I experience reciprocity, positive and negative. One example is when someone does something for me I say, “Thank you,” and in theory they should respond back with “Your welcome,” correct? You would think so. Most of the time I receive it in return, but there are times when people fail to politely respond back to the other person. This is an example of a positive experience, unless the person

I never liked to share my toys. In kindergarten one day, I saw that Claire had the stuffed animal I always played with when I was there. I got so angry that I went up to her, grabbed it, and started running in circles around her flaunting it. That was when my teacher pulled me to the side and told me the Golden Rule, “Treat others the way you want to be treated.” This lesson was continuously taught to me throughout my growth and had a lot of value placed onto it. Without much analysis, I simply assumed it meant to be kind to others. However, it is much more than that for it is seen in almost all organized religions. This principle is also known as the Ethic of Reciprocity, which is used as the key to solve conflict and encourage unity between

The anthropology of gifts has been mostly studied in the context of non-Western cultures. The important roles of gift giving were highlighted by classical anthropologists such as Malinowski, Mauss and Levi-Strauss. They stressed the significance of reciprocity and obligation suggested in gift exchange and that gift giving is a one practice of material expression that integrates a society.

The 1976 documentary film Ongka’s Big Moka is a prime example to explicate the resemblance of gift economy and creditor-debtor relationship with regard to interest. Moka is a ritual of gifting in tribes of the Mount Hagen area in Papua New Guinea. Pigs as well as other live stocks, cassowaries, scarce pearl shells, and as the modern civilization gradually penetrates into the tribes, cash and automobiles are given away at the ceremony. Giving away food and gifts is translated to status and rank. The greater the value of the gifts and the scale of the feast are, the greater the power it brings to the host of the moka. The receiving tribe tries to repay the gift to recover its prestige by hosting another moka with more generous gifts and a more

Though one may favor exchange processes that conclude with a social association that values the idea of equality, however Blau states that exchange processes can “give rise to differentiation of power” (Blau 1964: 114), which results with relation to superordination and subordination. Blau explains this disequilibrium as a result of needs for resources from unlike partners and efforts among equals to gain advantages over the other (Blau 1964: 114). Relating to intrinsic rewards, if one counterpart gains a reward from the exchange, the other counterpart expects repayment in the form of future wards – hence the principle of reciprocity (Blau 1964: 121). Reciprocity between unlike counterparts creates this sense of imbalance

Bartel (1976) defines prosocial behaviour as ‘behaviour that intentionally helps or benefits another person’. Batson (1987) defines altruism as ‘helping another person for no reward, and even at some cost to oneself.’ This definition of altruism seemingly depicts the behaviour as selfless, however there is a wealth of research which suggests that this is not the case.

Social exchange theory includes the following concepts: success, stimulus, value, deprivation, satiation, aggression, and approval. Homans defined each of these concepts explicitly in his book and various articles. The success concept which he defines is the principle of reward. (Homans, 1983, p. 33) While stimulus is defined when a stimulus presents itself and it resembles a previously rewarded activity, that individual is likely to repeat that action again. (Homans, 1950, Chapter 4) Homans defined value as a system of rewards and punishments. (Homans, 1983, p. 32) Deprivation and satiation was defined as the more often a reward has recently been received, the less valuable further rewards become. And if forced for a long time to go without a certain reward, an individual will lose interest and move on. (Homans, 1983, p. 33) Lastly, aggression and approval falls under the principle of distributive justice. When behavior does not receive the expected reward the response is anger. Yet, when the individual receives a greater reward than what is expected or does not receive punishment he will be pleased. (Homans, 1950, Chapter 4).

In his article, Reciprocity and the Power of Giving, Lee Cronk discusses the different cultural meanings placed upon the act of gift giving. The act of exchanging of gifts has many unique implications, which are based on the culture of the giver and the recipient. Cronk discusses the idea of reciprocity, which is the expectance of exchange associated with gift giving. Cronk brings up the example of “Indian Gifts” which was a term that white settlers connected to the Native American people’s expectation of receiving an equivalent gift after being given one. This expectation is rooted into the culture of the Native American people, which was misunderstood by the settlers. The real implication of

A theory of mind allows for other forms of altruism, reciprocal altruism, in contrast to kin selection (Clegg, 2007) is when the benefit is conveyed on another whom is not a relative and with no guarantee of anything in return. It is a gamble, the altruist must have a theory of mind in order to possess a level of trust that the benefit will be reciprocated and so is therefore a more human trait. This has been studied and observed by evolutionary psychologists using The Prisoner’s Dilemma Game (Clegg, 2007 pg. 147), the most common method used for studying altruism. Similarly with indirect reciprocity, the altruist is not guaranteed a benefit but bases his gesture on the possibility of a gain not from the person who the altruistic act was bestowed upon but from another, such as the wider community, for example, to boost one’s reputation (Clegg, 2007). McAndrew and Farrelly et al used empirical evidence to suggest that one’s reputation has a direct correlation with how attractive they are perceived to be and so therefore could have an influence on reproductive success (as cited in Clegg, 2007). Nedelou and Michod discovered a genetic element for altruism (as cited in Clegg, 2007) and as it has been demonstrated to be universal, it is probable that altruism is an adaptive behaviour.

The three modes of exchange are reciprocity, redistribution, and market exchange. These modes of exchange are cross-cultural. Reciprocity is the oldest and most historic method of exchange. Reciprocity is alike many egalitarian societies. One example of these

My camp has a special way of demonstrating reciprocity. We celebrate “Christmas in July” by drawing names out of a bowl that includes anyone that is part of camp, including the directors and kitchen staff. Once you get the name, you make them a very special and personal gift to give to them “Christmas morning”. The type of reciprocity demonstrated is generalized because once the gift is given, the giver doesn’t expect anything back except for a hug and a thank you. These moments are so full of kindness and are really great to watch because they demonstrate the caring mentality that everyone at camp

Reciprocity is an underlying principle expressed throughout Aboriginal societies. Outline and illustrate the importance of this fundamental concept in the economic, social, spiritual and political spheres of Aboriginal life (refer to reciprocity in the index to Edwards 2005).

Many people have a different perspective on things or on many things, people may have a different outlook on something like giving away something to give to a homeless person or any person in your community. Many people that came from the Mayland may think that they are losing or depowering you in some way, but the people that came from a small town or places that less population think that that give things to the community is a way to succeed, we give out our things to help make the community a way to succeed and in empowering people an idea that Anaru Paine has. (This came from the video Western vs. Indigenous Perspective, GIVING). The thinking was influenced by the culture that some small island nations have with their culture in where everyone has done their part to

Altruism can be defined as the act of making a sacrifice without any interest for the sake of another person or animal.

Mrs. Jackson and I have the type of relationship based on reciprocity. “Reciprocity, a social norm dictating that an action performed by one party requires a compensating movement by the other, is a cornerstone of cooperative exchange relationships. I think our relationship works so well because we are both very in tune with how we think relationships should be within the workplace.