Lewis Hyde locates the origin of gift economies in the sharing of food,
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the potlatch ritual, where leaders give away large amounts of goods to their followers, strengthening group relations. By sacrificing accumulated wealth, a leader gained a position of honor.
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a currency-less gift economy where goods and services are produced by workers and distributed in community stores where everyone
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is essentially entitled to consume whatever they want or need as "payment" for their production of goods and services.
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open-source software developers have created "a 'gift culture' in which participants compete for prestige by giving time, energy, and creativity away"
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a traditional gift economy is based on "the obligation to give, the obligation to accept, and the obligation to reciprocate,"
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a difference between a "true" gift given out of gratitude and a "false" gift given only out of obligation
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the "true" gift binds us in a way beyond any commodity transaction, but "we cannot really become bound to those who give us false gifts.
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Hyde argues that when a primarily gift-based economy is turned into a commodity-based economy, "the social fabric of the group is invariably destroyed."[
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commercial goods can generally become gifts, but when gifts become commodities, the gift "...either stops being a gift or else abolishes the boundary...
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it is easy to romanticize a gift economy, humans do not always wish to be enmeshed in a web of obligation
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practice that bears out different roles for the parts that undertake an action in it, installing in this act of donating the Hegelian dipole of master and slave
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anarcho-primitivists and anarcho-communists, believe that variations on a gift economy may be the key to breaking the cycle of poverty.
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mutual benefit is a stronger incentive than mutual strife and is eventually more effective collectively in the long run to drive individuals to produce.
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a gift economy stresses the concept of increasing the other's abilities and means of production, which would then (theoretically) increase the ability of the community to reciprocate to the giving individual.
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collective shunning where collective groups keep track of other individuals' productivity, rather than leaving each individual having to keep track of the rest of society by him or herself.