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A commodity pathway diversion is the ability of an object to move in and out of the "commodity state" over the course of its use life. Diversions can occur when an object is removed from its commodity pathway for its protection and preservation, or when a previously removed object is commoditized through reentry into the commodity pathway after having gained value through its absence. It is important to note that diversion is an integrated part of the commodity pathway.== Commodity Flows ==Rather than emphasize how particular kinds of objects are either gifts or commodities to be traded in restricted spheres of exchange, Arjun Appadurai and others began to look at how objects flowed between these spheres of exchange. They refocussed attention away from the character of the human relationships formed through exchange, and placed it on "the social life of things" instead."Introduction: Commodities and the Politics of Value." In The Social Life of Things: Commodities in Cultural Perspective, edited by A. Appadurai, (Cambridge University Press: Cambridge, UK, 1986), pp. 3–63. They examined the strategies by which an object could be "singularized" (made unique, special, one-of-a-kind) and so withdrawn from the market. A marriage ceremony that transforms a purchased ring into an irreplaceable family heirloom is one example; the heirloom, in turn, makes a perfect gift. Singularization is the reverse of the seemingly irresistible process of commodification. They thus show how all economies are a constant flow of material objects that enter and leave specific exchange spheres. A similar approach is taken by Nicholas Thomas, who examines the same range of cultures and the anthropologists who write on them, and redirects attention to the "entangled objects" and their roles as both gifts and commodities. This emphasis on things has led to new explorations in "consumption studies."Appadurai, drawing on the work of Igor Kopytoff suggests that "commodities, like persons, have social lives""Introduction: Commodities and the Politics of Value." In The Social Life of Things: Commodities in Cultural Perspective, edited by A. Appadurai, (Cambridge University Press: Cambridge, UK, 1986), pp. 3. and, to appropriately understand the human-ascribed value of a commodity, one must analyze "things-in-motion" (commodity pathways)—the entire life cycle of an object, including its form, use, and trajectory as a commodity. The reason for this kind of analysis, Appadurai suggests, is that a commodity is not a thing, rather it is one phase in the full life of the thing."Introduction: Commodities and the Politics of Value." In The Social Life of Things: Commodities in Cultural Perspective, edited by A. Appadurai, (Cambridge University Press: Cambridge, UK, 1986), pp. 17. According to anthropologist Arjun Appadurai, "the flow of commodities in any given situation is a shifting compromise between socially regulated paths and competitively inspired diversions.""Introduction: Commodities and the Politics of Value." In The Social Life of Things: Commodities in Cultural Perspective, edited by A. Appadurai, (Cambridge University Press: Cambridge, UK, 1986), pp. 17.At the heart of Appadurai 's argument is the idea that commodities are "things in a certain situation.""Introduction: Commodities and the Politics of Value." In The Social Life of Things: Commodities in Cultural Perspective, edited by A. Appadurai, (Cambridge University Press: Cambridge, UK, 1986), pp. 13. This idea requires that an object be analyzed from production, through exchange/distribution, to consumption to identify in which phase of its life an object is considered a commodity. Appadurai defines a commodity situation as "the situation in which (object's ) exchangeability for some other thing is a socially relevant feature.""Introduction: Commodities and the Politics of Value." In The Social Life of Things: Commodities in Cultural Perspective, edited by A. Appadurai, (Cambridge University Press: Cambridge, UK, 1986), pp. 13.
A commodity pathway diversion is the ability of an object to move in and out of the "commodity state" over the course of its use life. Diversions can occur when an object is removed from its commodity pathway for its protection and preservation, or when a previously removed object is commoditized through reentry into the commodity pathway after having gained value through its absence. It is important to note that diversion is an integrated part of the commodity pathway.
== Commodity Flows ==
Rather than emphasize how particular kinds of objects are either gifts or commodities to be traded in restricted spheres of exchange, Arjun Appadurai and others began to look at how objects flowed between these spheres of exchange. They refocussed attention away from the character of the human relationships formed through exchange, and placed it on "the social life of things" instead.〔"Introduction: Commodities and the Politics of Value." In The Social Life of Things: Commodities in Cultural Perspective, edited by A. Appadurai, (Cambridge University Press: Cambridge, UK, 1986), pp. 3–63.〕 They examined the strategies by which an object could be "singularized" (made unique, special, one-of-a-kind) and so withdrawn from the market. A marriage ceremony that transforms a purchased ring into an irreplaceable family heirloom is one example; the heirloom, in turn, makes a perfect gift. Singularization is the reverse of the seemingly irresistible process of commodification. They thus show how all economies are a constant flow of material objects that enter and leave specific exchange spheres. A similar approach is taken by Nicholas Thomas, who examines the same range of cultures and the anthropologists who write on them, and redirects attention to the "entangled objects" and their roles as both gifts and commodities. This emphasis on things has led to new explorations in "consumption studies."
Appadurai, drawing on the work of Igor Kopytoff suggests that "commodities, like persons, have social lives"〔"Introduction: Commodities and the Politics of Value." In The Social Life of Things: Commodities in Cultural Perspective, edited by A. Appadurai, (Cambridge University Press: Cambridge, UK, 1986), pp. 3.〕 and, to appropriately understand the human-ascribed value of a commodity, one must analyze "things-in-motion" (commodity pathways)—the entire life cycle of an object, including its form, use, and trajectory as a commodity. The reason for this kind of analysis, Appadurai suggests, is that a commodity is not a thing, rather it is one phase in the full life of the thing.〔"Introduction: Commodities and the Politics of Value." In The Social Life of Things: Commodities in Cultural Perspective, edited by A. Appadurai, (Cambridge University Press: Cambridge, UK, 1986), pp. 17.〕 According to anthropologist Arjun Appadurai, "the flow of commodities in any given situation is a shifting compromise between socially regulated paths and competitively inspired diversions."〔"Introduction: Commodities and the Politics of Value." In The Social Life of Things: Commodities in Cultural Perspective, edited by A. Appadurai, (Cambridge University Press: Cambridge, UK, 1986), pp. 17.〕
At the heart of Appadurai 's argument is the idea that commodities are "things in a certain situation."〔"Introduction: Commodities and the Politics of Value." In The Social Life of Things: Commodities in Cultural Perspective, edited by A. Appadurai, (Cambridge University Press: Cambridge, UK, 1986), pp. 13.〕 This idea requires that an object be analyzed from production, through exchange/distribution, to consumption to identify in which phase of its life an object is considered a commodity. Appadurai defines a commodity situation as "the situation in which (object's ) exchangeability for some other thing is a socially relevant feature."〔"Introduction: Commodities and the Politics of Value." In The Social Life of Things: Commodities in Cultural Perspective, edited by A. Appadurai, (Cambridge University Press: Cambridge, UK, 1986), pp. 13.〕
抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』
■ウィキペディアで「A commodity pathway diversion is the ability of an object to move in and out of the "commodity state" over the course of its use life. Diversions can occur when an object is removed from its commodity pathway for its protection and preservation, or when a previously removed object is commoditized through reentry into the commodity pathway after having gained value through its absence. It is important to note that diversion is an integrated part of the commodity pathway.== Commodity Flows ==Rather than emphasize how particular kinds of objects are either gifts or commodities to be traded in restricted spheres of exchange, Arjun Appadurai and others began to look at how objects flowed between these spheres of exchange. They refocussed attention away from the character of the human relationships formed through exchange, and placed it on "the social life of things" instead."Introduction: Commodities and the Politics of Value." In The Social Life of Things: Commodities in Cultural Perspective, edited by A. Appadurai, (Cambridge University Press: Cambridge, UK, 1986), pp. 3–63. They examined the strategies by which an object could be "singularized" (made unique, special, one-of-a-kind) and so withdrawn from the market. A marriage ceremony that transforms a purchased ring into an irreplaceable family heirloom is one example; the heirloom, in turn, makes a perfect gift. Singularization is the reverse of the seemingly irresistible process of commodification. They thus show how all economies are a constant flow of material objects that enter and leave specific exchange spheres. A similar approach is taken by Nicholas Thomas, who examines the same range of cultures and the anthropologists who write on them, and redirects attention to the "entangled objects" and their roles as both gifts and commodities. This emphasis on things has led to new explorations in "consumption studies."Appadurai, drawing on the work of Igor Kopytoff suggests that "commodities, like persons, have social lives""Introduction: Commodities and the Politics of Value." In The Social Life of Things: Commodities in Cultural Perspective, edited by A. Appadurai, (Cambridge University Press: Cambridge, UK, 1986), pp. 3. and, to appropriately understand the human-ascribed value of a commodity, one must analyze "things-in-motion" (commodity pathways)—the entire life cycle of an object, including its form, use, and trajectory as a commodity. The reason for this kind of analysis, Appadurai suggests, is that a commodity is not a thing, rather it is one phase in the full life of the thing."Introduction: Commodities and the Politics of Value." In The Social Life of Things: Commodities in Cultural Perspective, edited by A. Appadurai, (Cambridge University Press: Cambridge, UK, 1986), pp. 17. According to anthropologist Arjun Appadurai, "the flow of commodities in any given situation is a shifting compromise between socially regulated paths and competitively inspired diversions.""Introduction: Commodities and the Politics of Value." In The Social Life of Things: Commodities in Cultural Perspective, edited by A. Appadurai, (Cambridge University Press: Cambridge, UK, 1986), pp. 17.At the heart of Appadurai 's argument is the idea that commodities are "things in a certain situation.""Introduction: Commodities and the Politics of Value." In The Social Life of Things: Commodities in Cultural Perspective, edited by A. Appadurai, (Cambridge University Press: Cambridge, UK, 1986), pp. 13. This idea requires that an object be analyzed from production, through exchange/distribution, to consumption to identify in which phase of its life an object is considered a commodity. Appadurai defines a commodity situation as "the situation in which (object's ) exchangeability for some other thing is a socially relevant feature.""Introduction: Commodities and the Politics of Value." In The Social Life of Things: Commodities in Cultural Perspective, edited by A. Appadurai, (Cambridge University Press: Cambridge, UK, 1986), pp. 13.」の詳細全文を読む
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