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A gift economy, gift culture, or gift exchange is a mode of exchange where valuables are not traded or sold, but rather given without an explicit agreement for immediate or future rewards. This contrasts with a barter economy or a market economy, where goods and services are primarily exchanged for value received. Social norms and custom govern gift exchange. Gifts are not given in an explicit exchange of goods or services for money or some other commodity.〔R. Kranton: ''Reciprocal exchange: a self-sustaining system'', American Economic Review, V. 86 (1996), Issue 4 (September), p. 830-51〕 The nature of gift economies forms the subject of a foundational debate in anthropology. Anthropological research into gift economies began with Bronisław Malinowski's description of the Kula ring in the Trobriand Islands during World War I. The Kula trade appeared to be gift-like since Trobrianders would travel great distances over dangerous seas to give what were considered valuable objects without any guarantee of a return. Malinowski's debate with the French anthropologist Marcel Mauss quickly established the complexity of "gift exchange" and introduced a series of technical terms such as reciprocity, inalienable possessions, and prestation to distinguish between the different forms of exchange.〔〔 According to anthropologists Maurice Bloch and Jonathan Parry, it is the unsettled relationship between market and non-market exchange that attracts the most attention. Gift economies are said, by some,〔Bollier, David. "The Stubborn Vitality of the Gift Economy." Silent Theft: The Private Plunder of Our Common Wealth. First Printing ed. New York: Routledge, 2002. 38-39. Print.〕 to build communities, and that the market serves as an acid on those relationships. Gift exchange is distinguished from other forms of exchange by a number of principles, such as the form of property rights governing the articles exchanged; whether gifting forms a distinct "sphere of exchange" that can be characterized as an "economic system"; and the character of the social relationship that the gift exchange establishes. Gift ideology in highly commercialized societies differs from the "prestations" typical of non-market societies. Gift economies must also be differentiated from several closely related phenomena, such as common property regimes and the exchange of non-commodified labour. == Principles of gift exchange == According to anthropologist Jonathan Parry, discussion on the nature of gifts, and of a separate sphere of gift exchange that would constitute an economic system, has been plagued by the ethnocentric use of modern, western, market society-based conception of the gift applied as if it were a cross-cultural, pan-historical universal. However, he claims that anthropologists, through analysis of a variety of cultural and historical forms of exchange, have established that no universal practice exists. His classic summation of the gift exchange debate highlighted that ideologies of the "pure gift" "are most likely to arise in highly differentiated societies with an advanced division of labour and a significant commercial sector" and need to be distinguished from non-market "prestations." According to Weiner, to speak of a "gift economy" in a non-market society is to ignore the distinctive features of their exchange relationships, as the early classic debate between Bronislaw Malinowski and Marcel Mauss demonstrated. Gift exchange is frequently "embedded" in political, kin, or religious institutions, and therefore does not constitute an "economic" system per se. 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「gift economy」の詳細全文を読む スポンサード リンク
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