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Gifting remittances
"Gifting remittances" describes a range of scholarly approaches relating remittances to anthropological literature on gift giving. The terms draws on Lisa Cliggett’s “gift remitting,” 〔Cliggett 2003〕 but is used to describe a wider body of work. Broadly speaking, remittances are the money, goods, services, and knowledge that migrants send back to their home communities or families. Remittances are typically considered as the economic transactions from migrants to those at home.〔Trager 2005〕 While remittances are also a subject of international development and policy debate 〔See Hernandez and Coutin (2006) for a discussion of how remittances are treated as national and international resources for development and migration policy.〕 and sociological and economic literature,〔See, for example, Peggy Levitt 1998; 2001; Tumama Cowley 2004.〕 this article focuses on ties with literature on gifting and reciprocity or gift economy founded largely in the work of Marcel Mauss and Marshall Sahlins. While this entry focuses on remittances of money or goods, remittances also take the form of ideas and knowledge. For more on these, see Peggy Levitt's work on "social remittances" which she defines as “the ideas, behaviors, identities, and social capital that flow from receiving to sending country communities.”〔Levitt 1998:927〕
==Anthropologists on remittances==
Anthropological work on remittances appears to be divided into two streams: one based on overseas diasporas of migrants (primarily in Latin America, the Caribbean, and Asia) and the other from urban areas to rural (primarily in Africa). While both are interested in the relationships among migrants and remittance recipients, the transnational work tends to approach financial remittances as a key source of support for rural households in the sending countries while the other focuses on monetary remittances as gifts, and on the intentionality of gift giving in maintaining relationships. All share a focus on the exchange within relationships, within the context of a household, family, kinship, community or other social network.
Within the transnationalism framework, Jeffrey Cohen and Dennis Conway have detailed a debate in which remittances are treated as either sources of development (for example by funding water infrastructure projects in sending communities) or dependency (by perpetuating a cycle migration and remittances to maintain households and communities).〔Cohen and Conway 2001〕 They draw on their experiences with transnational migrants in Oaxaca, Mexico to show that this is a false divide. Their focus on the noneconomic, gender, and informal economy relationships that accompany migration,〔Conway and Cohen 1998:29〕 highlights the shared emphasis on relationships and social context which marks anthropological treatment of remittances as distinct and which ties transnational work with that of those explicitly focusing on gift remitting.
Although in apparent disagreement with Cohen and Conway on the development/dependency debate, Leigh Binford strengthens the call for studying remittances as an international process, documenting the impact of remittances on both sides of the exchange,〔Binford 2003:325〕 an approach to which anthropologists are well trained. One space for such a transnational treatment of “gifting remittances” is in the analysis of barrels filled with new and recycled gifts sent home, typically to the Caribbean or Asia.〔Moore, Waveney Ann (2007, December 2) Sending Love Home by the Barrelful. Saint Petersburg Times. (). Accessed on May 6, 2008.〕
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