637:, however, the objects that are given are unalienated from the givers; they are "loaned rather than sold and ceded". It is the fact that the identity of the giver is invariably bound up with the object given that causes the gift to have a power which compels the recipient to reciprocate. Because gifts are unalienable they must be returned; the act of giving creates a gift-debt that has to be repaid. Because of this, the notion of an expected return of the gift creates a relationship over time between two individuals. In other words, through gift-giving, a social bond evolves that is assumed to continue through space and time until the future moment of exchange. Gift exchange therefore leads to a mutual interdependence between giver and receiver. According to Mauss, the "free" gift that is not returned is a contradiction because it cannot create social ties. Following the Durkheimian quest for understanding
606:, one's spiritual source of authority and wealth. To cite Goldman-Ida's summary, "Mauss distinguished between three obligations: giving, the necessary initial step for the creation and maintenance of social relationships; receiving, for to refuse to receive is to reject the social bond; and reciprocating in order to demonstrate one's own liberality, honour, and wealth" (2018:341). Mauss describes how society is blinded by ideology, and therefore a system of prestations survives in societies when regarding the economy. Institutions are founded on the unity of individuals and society, and capitalism rests on an unsustainable influence on an individual's wants. Rather than focusing on money, Mauss describes the need to focus on faits sociaux totaux, total social facts, which are legal, economic, religious, and aesthetic facts which challenge the sociological method.
864:) influences the diet of Jain renouncers and compels them to avoid preparing food, as this could potentially involve violence against microscopic organisms. Since Jain renouncers do not work, they rely on food donations from lay families within the Jain community. However, the former must not appear to be having any wants or desires, and only very hesitantly and apologetically receives the food prepared by the latter. "Free" gifts therefore challenge the aspects of the Maussian notion of the gift unless the moral and non-material qualities of gifting are considered. These aspects are, of course, at the heart of the gift, as demonstrated in books such as Annette Weiner's (1992)
596:). Such transactions transcend the divisions between the spiritual and the material in a way that, according to Mauss, is almost "magical". The giver does not merely give an object but also part of himself, for the object is indissolubly tied to the giver: "the objects are never completely separated from the men who exchange them" (1990:31). Because of this bond between giver and gift, the act of giving creates a social bond with an obligation to reciprocate on the part of the recipient. Not to reciprocate means to lose honour and status, but the spiritual implications can be even worse: in
815:(1998), for example, argues that there are "free" gifts, such as passers-by giving money to beggars, e.g. in a large Western city. Donor and receiver do not know each other and are unlikely ever to meet again. In this context, the donation certainly creates no obligation on the side of the beggar to reciprocate; neither the donor nor the beggar have such an expectation. Testart argues that only the latter can actually be enforced. He feels that Mauss overstated the magnitude of the obligation created by social pressures, particularly in his description of the
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should be seen as the product of specific training in attributes, deportments, and habits. Furthermore, the body techniques are biological, sociological, and psychological and in doing an analysis of the body, one must apprehend these elements simultaneously. They defined the person as a category of thought, the articulation of particular embodiment of law and morality. Mauss and Hubert believed that a person was constituted by personages (a set of roles) which were executed through the behaviors and exercise of specific body techniques and attributes.
335:, to a Jewish family, his father a merchant and his mother an embroidery shop owner. Unlike his younger brother, Mauss did not join the family business and instead he joined the socialist and cooperative movement in the Vosges. Following the death of his grandfather, the Mauss and Durkheim families grew close and at this time Mauss began to feel concerned about his education and took initiatives in order to learn. Mauss obtained a religious education and was bar mitzvahed, yet by the age of eighteen he stopped practicing his religion.
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175). While liberating, he also dealt with the devastation and violence of the war as many of his friends and colleagues died in the war, and his uncle
Durkheim died shortly before its end. Mauss began to write a book "On Politics" that remained unfinished, but the early 1920s emphasized his energy for politics through criticism of the Bolshevik's coercive resort to violence and their destruction of the
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573:, Mauss argued that gifts are never truly free, rather, human history is full of examples of gifts bringing about reciprocal exchange. The famous question that drove his inquiry into the anthropology of the gift was: "What power resides in the object given that causes its recipient to pay it back?". The answer is simple: the gift is a "total prestation" (see
645:, Mauss's argument is that solidarity is achieved through the social bonds created by gift exchange. Mauss emphasizes that exchanging gifts resulted from the will of attaching other people – 'to put people under obligations', because "in theory such gifts are voluntary, but in fact they are given and repaid under obligation".
531:, and soon after he married his secretary in 1934 who soon was bedridden after a poisonous gas incident. Later, in 1940, Mauss was forced out of his job as the Chair of Sociology and out of Paris due to the German occupation and anti-Semitic legislation passed. Mauss remained socially isolated following the war and died in 1950.
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for defining gift-giving as consisting of "three moments: giving, receiving, and giving back. The insistence upon reciprocity hides the communicative character of simple giving and receiving without reciprocity and does not allow this group to make a clear distinction between gift-giving and exchange
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Mauss influenced French anthropology and social science. He did not have a great number of students like many other
Sociologists did, however, he taught ethnographic method to first generation French anthropology students. In addition to this, Mauss's ideas have had a significant impact on Anglophile
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in 1899 argued that sacrifice is a process involving sacralising and desacralising. This was when the "former directed the holy towards the person or object, and the latter away from a person or object." Mauss and Hubert proposed that the body is better understood not as a natural given. Instead, it
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While Mauss called himself a
Durkheimian, he interpreted the school of Durkheim as his own. His early works reflect the dependence on Durkheim's school, yet as more works, including unpublished texts were read, Mauss preferred to start many projects and often not finish them. Mauss concerned himself
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Mauss has been credited for his analytic framework which has been characterized as more supple, more appropriate for the application of empirical studies, and more fruitful than his earlier studies with
Durkheim. His work fell into two categories, one being major ethnological works on exchange as a
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Mauss served in the French army during World War I from 1914 to 1919 as an interpreter. The military service was liberating from Mauss's intense academics, as he stated, "I'm doing wonderfully. I just wasn't made for the intellectual life and I am enjoying the life war is giving me" (Fournier 2006:
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Moebius, Stephan; Nungesser, Frithjof (2014): âLa filiation est directeâ â Lâinfluence de Marcel Mauss sur lâĆuvre de Claude LĂ©vi-Strauss. In: Eric Brian, Stephan
Moebius, Frithjof Nungesser and Florence Weber (Eds.): Relire Mauss/RelektĂŒren von Marcel Mauss. Trivium. Revue franco-allemande de
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Mauss's view on sacrifice was also controversial at the time. This was because it conflicted with the psychologisation of individuals and social behavior. In addition to this, Mauss's terms like persona and habitus have been used among some sociological approaches. French philosopher
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in 1902 . They studied magic in 'primitive' societies and how it has manifested into our thoughts and social actions. They argue that social facts are subjective and therefore should be considered magic, but society is not open to accepting this. In the book, Mauss and Hubert state:
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Mauss's views on the nature of gift exchange have had critics. Main critiques against Mauss stem from beliefs that Mauss's essay is analyzing all primitive and archaic societies, but rather his essay is used to apply to one society and relationships within. French anthropologist
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post-structuralist perspectives in anthropology, cultural studies, and cultural history. He modified post-structuralist and post-Foucauldian intellectuals because he combines an ethnographic approach with contextualization that is historical, sociological, and psychological.
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They go on to say that only social occurrences can be considered magical. Individual actions are not magic because if the whole community does not believe in efficacy of a group of actions, it is not social and therefore, cannot be magical.
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used The Gift to draw new conclusions based on economic anthropology, in this case, an interpretation of how money is increasingly being wasted in society. They have also been included in recent sociological and cultural studies by
552:, illustrating the various paths of human thought taken by different cultures, in particular how space and time are connected back to societal patterns. They focused their study on tribal societies in order to achieve depth.
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more with politics than his uncle, as a member of the
Collectivistes, French workers party, and Revolutionary socialist workers party. His political involvement led up to and after World War I.
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1258:"D. Walczak. 2015. The process of exchange, solidarity and sustainable development in building a community of responsibility. Mediterranean Journal of Social Sciences, 6 (1S1), p. 506"
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are those ideas and beliefs which correspond to magical actions; as for these actions, with regard to which we have defined the other elements of magic, we shall call them
839:(2015) Vaughan elaborated on gift-giving as a relation between giver and receiver that takes its form from the primal human experience of mothering and being mothered.
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Like many other followers of
Durkheim, Mauss took refuge in administration. He secured Durkheim's legacy by founding institutions to carry out research, such as
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His first publication in 1896 marked the beginning of a prolific career that would produce several landmarks in sociological literature. Like many members of
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Marcel Mauss's studies under his uncle
Durkheim at Bordeaux led to their doing work together on Primitive Classification which was published in the
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in 1926. These institutions stimulated the development of fieldwork-based anthropology by young academics. Among the students he influenced were
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Mauss served as an important link between the sociology of
Durkheim and contemporary French sociologists. Some of these sociologists include:
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In 1901, Mauss began drawing more on ethnography, and his work began to develop characteristics now associated with formal anthropology.
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in 1893. He was also the first cousin of the much younger
Claudette (née Raphael) Bloch, a marine biologist and mother of
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renouncers, a group of itinerant celibate renouncers living an ascetic life of spiritual purification and salvation. The
830:(1997) criticizes the French school of thought based on Mauss, exemplified by Jacques Godbout and Serge Latouche and the
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symbolic system, body techniques and the category of the person, and the second being social science methodology. In his
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In magic, we have officers, actions, and representations: we call a person who accomplishes magical actions a
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sciences humaines et sociales. Deutsch-französische Zeitschrift fĂŒr Geistes- und Sozialwissenschaften.
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In 1901, Mauss was appointed to the Chair of the History of Religions of Non-Civilized Peoples at the
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1365:. Austin, Texas: Plain View Press (first edition); Anomaly Press (4th printing, 2002). p. 54.
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While Mauss is known for several of his own works – most notably his masterpiece
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707:') – much of his best work was done in collaboration with members of the
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Another example of a non-reciprocal "free" gift is provided by British anthropologist
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1552:: The Paradox of Keeping While Giving. Berkeley, University of California Press.
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1998. 'Uncertainties of the 'Obligation to Reciprocate': A Critique of Mauss' in
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in different cultures around the world. Mauss had a significant influence upon
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414:. He was particularly engaged around the anti-semitic political events of the
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One Discipline, Four Ways: British, German, French, and American Anthropology
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1525:. Edited and introduced by Nathan Schlanger. New York: Berghahn Books.
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Leacock, Seth (February 1954). "The Ethnological Theory of Marcel Mauss".
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was teaching at the time. In the 1890s, Mauss began his lifelong study of
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are fully transferred to the new owner. The object has thereby become "
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group, Mauss was attracted to socialism, especially that espoused by
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lire en ligne la préface de Marcel Fournier, le sommaire et l'intro.
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Collection of French writing provided by the University of Quebec
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Savage money: the anthropology and politics of commodity exchange
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The Gift in the Heart of Language: The Maternal Source of Meaning
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The Gift in the Heart of Language: The Maternal Source of Meaning
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following college, Mauss moved to Paris and took up the study of
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The Gift: The Form and Reason for Exchanges in Archaic Societies
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as two opposing paradigms." In subsequent works, for example,
1542:. James, W. and Allen, N. J. (eds.). New York: Berghahn Books.
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The Gift: forms and functions of exchange in archaic societies
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Marcel Mauss retrouvé. Origines de l'anthropologie du rythme
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Inalienable Possessions: The Paradox of Keeping While Giving
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1587:. Fayard: Paris (the definitive biography in French). see
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1568:, Paris, PUF, collection " DĂ©bats philosophiques ", 2013.
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known as the "father of French ethnology". The nephew of
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French Section of the Workers' International politicians
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The Origin of the Family, Private Property and the State
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Mauss also focused on the topic of sacrifice. The book
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Mouvement Anti-Utilitariste dans les Sciences Sociales
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Marcel Mauss â Lâanthropologie de lâun et du multiple
1422:. Chicago & London: University of Chicago Press.
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Social Thought from the Enlightenment to the Present
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860:(an extremely rigorous application of principles of
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An important notion in Mauss's conceptualization of
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Mouvement Anti-utilittarisse des Sciences Sociales,
49:. Unsourced material may be challenged and removed.
846:(2000). He describes the social context of Indian
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1475:Laidlaw, J. 2000. âA free gift makes no friendsâ
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1131:Social Thought: From Enlightenment to the Present
782:). This term has been used by many interested in
16:French sociologist and anthropologist (1872-1950)
2724:
1171:. Anthropology, Goldsmiths University of London.
964:2009. Translated by N. J. Allen. Berghan Books.)
778:(the name of the first situationist journal was
1594:Ferguson, Kennan. 2007. 'The Gift of Freedom.'
1149:Fifty Key Sociologists: The Formative Theorists
907:De quelques formes primitives de classification
891:Essai sur la nature et la fonction du sacrifice
277:; 10 May 1872 â 10 February 1950) was a French
1477:Journal of the Royal Anthropological Institute
1059:. London and New York: Routledge. p. 16.
939:Marcel Mauss, "Les techniques du corps" (1934)
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1363:For-Giving: A Feminist Criticism of ExchangeP
758:is the origin for anthropological studies of
721:Essay on the Nature and Function of Sacrifice
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239:Ăcole des hautes Ă©tudes en sciences sociales
1640:Gift â Marcel Mauss' Kulturtheorie der Gabe
1057:Encyclopedia of Contemporary French Culture
917:Esquisse d'une théorie générale de la magie
665:Mauss and Hubert wrote another book titled
613:is what Gregory (1982, 1997) refers to as "
1714:
1700:
1051:Hughes, Alex; Reader, Keith, eds. (1998).
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109:Learn how and when to remove this message
2938:Writers about activism and social change
1616:Introduction to the Work of Marcel Mauss
1523:Techniques, technology, and civilisation
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1101:
2793:20th-century French non-fiction writers
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1385:
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960:. 1967. Editions Payot & Rivages. (
600:, failure to reciprocate means to lose
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1462:https://en.wikipedia.org/Chris_Gregory
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1638:|Papilloud, Christian]] (Ed.). 2005.
1316:"Marcel Mauss's "The Gift" Revisited"
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1169:Marcel Mauss: In Pursuit of the Whole
625:. Objects are sold, meaning that the
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1589:Marcel Mauss: A Biography, PUP, 2005
1454:. Leiden & Boston: Brill Press.
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717:Outline of a General Theory of Magic
534:
47:adding citations to reliable sources
18:
2743:19th-century French anthropologists
648:
13:
2943:Writers about religion and science
1408:
1084:. See also Barth, Fredrik (2005).
678:, even if he is not professional;
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2933:Theorists on Western civilization
2923:French philosophers of technology
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1574:Marcel Mauss, savant et politique
1540:Marcel Mauss: A Centenary Tribute
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1095:
1088:. University of Chicago Press, p.
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463:l'Institut Français de Sociologie
442:, the last in collaboration with
2798:20th-century French philosophers
2788:20th-century French male writers
2763:19th-century French philosophers
2758:19th-century French male writers
2694:
2693:
1428:The anthropology of Christianity
1289:
1277:Dictionary of Cultural Theorists
1236:. London: Routledge. p. 4.
1214:Dictionary of Cultural Theorists
1184:Dictionary of Cultural Theorists
1128:
989:
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633:" from its original owner. In a
522:Ăcole pratique des hautes Ă©tudes
374:Ăcole pratique des hautes Ă©tudes
370:and uncivilized peoples' at the
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190:Ecole Pratique des Hautes Etudes
23:
2848:French male non-fiction writers
1420:Given Time I. Counterfeit Money
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1354:
1283:
1275:Cashmore, Ellis; Rojek, Chris.
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1250:
1220:
1212:Cashmore, Ellis; Rojek, Chris.
901:La sociologie: objet et méthode
540:Marcel Mauss and Emile Durkheim
34:needs additional citations for
2918:Philosophers of social science
2908:French philosophers of history
2898:French philosophers of culture
2803:20th-century French historians
2778:20th-century French economists
2768:19th-century French historians
2748:19th-century French economists
2259:Right of way (property access)
1521:Mauss, Marcel 2006.
1471:. Amsterdam: Harwood Academic.
1205:
1190:
1175:
1122:
1082:http://trivium.revues.org/4836
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1044:
944:32 (3â4). Reprinted in Mauss,
1:
2753:19th-century French essayists
1500:10.1525/aa.1954.56.1.02a00060
1390:. UK: Mimesis International.
1037:
903:, (with Paul Fauconnet) 1901.
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2773:20th-century anthropologists
1721:
1456:Hasidic Art and the Kabbalah
1452:Hasidic Art and the Kabbalah
1053:"anthropology and ethnology"
805:
585:) was coined by his student
7:
2808:Anthropologists of religion
2565:Two Treatises of Government
1386:Vaughan, Genevieve (2015).
1361:Vaughan, Genevieve (1997).
968:
954:, (selected writings) 1950.
952:Sociologie et anthropologie
946:Sociologie et anthropologie
559:
346:, where his maternal uncle
10:
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1108:. France: ArthĂšme Fayard.
655:Sacrifice and its Function
313:. His most famous work is
2903:Philosophers of economics
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2061:
2054:
1903:
1860:
1805:
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1680:A General Theory of Magic
1199:Marcel Mauss: A Biography
1197:Fournier, Marcel (1994).
1105:Marcel Mauss: A Biography
1102:Fournier, Marcel (1994).
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667:A General Theory of Magic
506:Andre-Georges Haudricourt
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2928:Sociologists of religion
2913:Philosophers of religion
2838:19th-century French Jews
2818:Economic anthropologists
2813:Continental philosophers
2617:The Great Transformation
1975:Labor theory of property
1645:Moebius, Stephan. 2006.
1583:Fournier, Marcel. 1994.
1425:Cannell, Fenella (2006)
1201:. Italy: ArthĂšme Fayard.
1182:Cashmore, Ellis; Rojek.
713:Primitive Classification
2186:Forest-dwelling (India)
2148:restraint on alienation
1928:Common good (economics)
1665:EncyclopĂŠdia Britannica
1576:, La DĂ©couverte, 2007 (
1564:Dianteill, Erwan, ed.,
1550:Inalienable Possessions
1514:Mauss, M. 1990 (1922).
1487:American Anthropologist
1314:Panoff, Michel (1970).
935:Les techniques du corps
680:magical representations
641:through the concept of
469:l'Institut d'Ethnologie
438:Le Mouvement socialiste
311:structural anthropology
2873:Jewish anthropologists
2833:French anthropologists
2823:French epistemologists
2783:20th-century essayists
2625:Pierre-Joseph Proudhon
2399:Primitive accumulation
2254:Right of way (transit)
2039:Tragedy of the commons
1921:fictitious commodities
1227:Mauss, Marcel (2002).
942:Journal de Psychologie
852:Jainist interpretation
826:Gift Economy theorist
821:North American Indians
762:. His analysis of the
711:, including Durkheim (
688:
550:sociology of knowledge
527:
521:
468:
462:
436:
428:
420:
404:
372:
2843:French male essayists
2678:The Wealth of Nations
2658:Jean-Jacques Rousseau
2650:The Ethics of Liberty
1442:Gifts and Commodities
962:Manual of Ethnography
958:Manuel d'ethnographie
672:
2541:Progress and Poverty
1875:Common-pool resource
1618:. London: Routledge.
1518:. London: Routledge.
1167:Hart, Keith (2007).
1010:BronisĆaw Malinowski
1005:Archaeology of trade
788:open-source software
657:which he wrote with
476:, Jeanne Cuisinier,
406:L'Année sociologique
397:comparative religion
368:history of religions
43:improve this article
2888:Jewish sociologists
2883:Jewish philosophers
2863:French sociologists
2664:The Social Contract
2352:population transfer
2269:prior-appropriation
1948:homestead principle
1636:Christian Papilloud
1264:on 8 February 2015.
1032:James George Frazer
948:, 1936, Paris: PUF.
854:of the doctrine of
740:Claude Levi Strauss
307:Claude LĂ©vi-Strauss
2893:People from Ăpinal
2644:Murray N. Rothbard
1955:Free-rider problem
1683:â 1992 translation
1634:Moebius, Stephan]/
1628:. Paris: Rhuthmos.
1572:Dzimira, Sylvain,
772:The Accursed Share
709:Année Sociologique
575:law of obligations
546:Année Sociologique
498:Germaine Dieterlen
327:Mauss was born in
2878:Jewish economists
2858:French socialists
2720:
2719:
2631:What Is Property?
2424:human trafficking
2409:Regulatory taking
2284:
2283:
2029:Right to property
1531:978-1-57181-662-7
1243:978-0-203-71568-0
1066:978-1-134-78865-1
828:Genevieve Vaughan
715:), Henri Hubert (
619:commodity economy
587:Maurice Leenhardt
583:fait social total
579:total social fact
535:Theoretical views
528:CollĂšge de France
510:Jacques Soustelle
309:, the founder of
263:
262:
208:Scientific career
119:
118:
111:
93:
2950:
2868:Jewish activists
2828:French activists
2697:
2696:
2601:John Stuart Mill
2521:Friedrich Engels
2502:Frédéric Bastiat
2495:
2347:Forced migration
2315:Collectivization
2059:
2058:
1938:First possession
1911:Bundle of rights
1716:
1709:
1702:
1693:
1692:
1642:. Wiesbaden: VS.
1612:LĂ©vi-Strauss, C.
1511:
1402:
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1296:
1295:
1287:
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1266:
1265:
1260:. Archived from
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985:
983:Biography portal
980:
979:
978:
928:Essai sur le don
874:Georges Bataille
768:Georges Bataille
701:Essai sur le Don
649:Mauss and Hubert
627:ownership rights
623:private property
530:
524:
514:Germaine Tillion
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2432:husband-selling
2369:Illegal logging
2364:Illegal fishing
2293:
2280:
2191:Freedom to roam
2164:
2077:(agrarian land)
2050:
2007:Property rights
1899:
1856:
1818:Estate (landed)
1801:
1725:
1720:
1657:
1652:
1632:Stephan Moebius
1546:Weiner, Annette
1448:Goldman-Ida, B.
1411:
1409:Further reading
1406:
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1332:10.2307/2798804
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974:
971:
887:
879:Pierre Bourdieu
808:
754:. The essay on
744:Pierre Bourdieu
697:
651:
639:social cohesion
564:
542:
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486:Georges Dumezil
474:George Devereux
325:
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187:Alma mater
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1655:External links
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1622:Michon, Pascal
1619:
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1603:Graeber, David
1600:
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1467:, C. A. 1997.
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1397:978-8869770128
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1294:. p. 308.
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885:Selected works
883:
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784:gift economies
731:) and others.
725:Paul Fauconnet
696:
693:
650:
647:
615:inalienability
563:
558:
541:
538:
536:
533:
482:Marcel Griaule
478:Alfred Metraux
455:market economy
416:Dreyfus affair
399:and Sanskrit.
381:He passed the
348:Ămile Durkheim
338:Mauss studied
324:
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287:Ămile Durkheim
283:anthropologist
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2705:Property law
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2591:
2587:Marcel Mauss
2586:
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2554:David Harvey
2539:
2535:Henry George
2525:
2516:Ronald Coase
2506:
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2437:wife selling
2419:bride buying
2357:repatriation
2339:
2290:Disposession
2244:
2133:Property law
2108:
2104:Forest types
2074:
2066:
2055:Applications
1985:rent-seeking
1970:Gift economy
1828:Intellectual
1679:
1673:
1670:Marcel Mauss
1664:
1661:Marcel Mauss
1647:Marcel Mauss
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1606:Give it away
1595:
1585:Marcel Mauss
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1494:(1): 58â73.
1491:
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1433:Introduction
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1326:(1): 60â70.
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291:anthropology
266:Marcel Mauss
265:
264:
235:Institutions
226:anthropology
207:
199:
173:(1950-02-10)
127:Marcel Mauss
120:
105:
99:January 2016
96:
86:
79:
72:
65:
53:
41:Please help
36:verification
33:
2738:1950 deaths
2733:1872 births
2579:Das Kapital
2466:progressive
2456:inheritance
2379:Land reform
2153:real estate
2128:Land tenure
2116:Inheritance
2044:anticommons
1980:Law of rent
1960:Game theory
1890:Information
1870:Common land
1767:Cooperative
1596:Social Text
1536:Testart, A.
1416:Derrida, J.
862:nonviolence
760:reciprocity
593:social fact
591:Durkheim's
466:(1924) and
412:Jean JaurĂšs
366:, and the '
352:linguistics
279:sociologist
152:10 May 1872
2727:Categories
2710:by country
2672:Adam Smith
2559:John Locke
2223:indigenous
2218:aboriginal
2138:alienation
1833:indigenous
1823:Intangible
1737:Collective
1674:Anthrobase
1649:. Konstanz
1608:, an essay
1479:6:617â634.
1115:0691117772
1038:References
792:Lewis Hyde
643:solidarity
430:L'Humanité
384:agrégation
340:philosophy
323:Background
148:1872-05-10
69:newspapers
2573:Karl Marx
2374:Land Back
2325:Enclosure
2308:biopiracy
2246:Bergregal
2228:squatting
2002:Ownership
1916:Commodity
1895:Knowledge
1806:By nature
1762:Customary
1752:Community
1508:1548-1433
1444:. London.
1418:, 1992 .
1340:0025-1496
1022:Kula ring
806:Critiques
729:Sociology
631:alienated
598:Polynesia
299:sacrifice
250:Signature
221:Sociology
2700:Property
2593:The Gift
2492:key work
2487:Scholars
2471:property
2428:spousal
2394:Poaching
2330:Eviction
2274:riparian
2235:Littoral
2143:easement
2121:executor
2092:literary
2017:usufruct
1965:Georgism
1845:Tangible
1840:Personal
1747:Communal
1730:By owner
1723:Property
1548:(1992).
1450:, 2018.
1186:. Chris.
969:See also
937:, 1934.
919:, (with
911:Durkheim
909:, (with
893:, (with
819:amongst
817:potlatch
780:Potlatch
764:Potlatch
756:The Gift
705:The Gift
676:magician
617:". In a
570:The Gift
561:The Gift
360:Sanskrit
356:Indology
344:Bordeaux
319:(1925).
316:The Gift
200:The Gift
181:, France
162:, France
2508:The Law
2414:Slavery
2240:Mineral
2208:Hunting
2201:pannage
2196:Grazing
2181:Fishing
2067:Acequia
2034:Rivalry
2022:women's
1880:Digital
1862:Commons
1797:Unowned
1772:Private
1663:in the
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1348:2798804
931:, 1925.
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270:French:
241:(EHESS)
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2389:Piracy
2341:Farhud
2169:Rights
2110:Huerta
2082:Estate
1904:Theory
1885:Global
1787:Social
1777:Public
1742:Common
1624:2015.
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2478:Theft
2264:Water
2158:title
2087:legal
2075:Ejido
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1792:State
1757:Crown
1344:JSTOR
1234:(PDF)
393:lycée
295:magic
179:Paris
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76:books
2461:poll
2444:wage
2213:Land
2097:real
1850:real
1782:Self
1554:ISBN
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