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Children have nothing to hide: Decep...
~
Berman, Elise Chertoff.
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Children have nothing to hide: Deception, age, and avoiding giving in the Marshall Islands.
紀錄類型:
書目-電子資源 : Monograph/item
正題名/作者:
Children have nothing to hide: Deception, age, and avoiding giving in the Marshall Islands./
作者:
Berman, Elise Chertoff.
面頁冊數:
411 p.
附註:
Source: Dissertation Abstracts International, Volume: 74-01(E), Section: A.
Contained By:
Dissertation Abstracts International74-01A(E).
標題:
Anthropology, Cultural. -
電子資源:
http://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=3526257
ISBN:
9781267601179
Children have nothing to hide: Deception, age, and avoiding giving in the Marshall Islands.
Berman, Elise Chertoff.
Children have nothing to hide: Deception, age, and avoiding giving in the Marshall Islands.
- 411 p.
Source: Dissertation Abstracts International, Volume: 74-01(E), Section: A.
Thesis (Ph.D.)--The University of Chicago, 2012.
In the Republic of the Marshall Islands (RMI) adults are expected to give most things, including their infants, to kin. Often, however, people do not want to give. Their efforts to avoid giving are central to the exchange process itself because any act of giving requires simultaneously not-giving to an indefinite number of others. A woman will not have enough fish to give to her mother if she has to give fish to all of her neighbors as well. In other words, people must pick and choose to whom to give---they must pick and choose between relationships. Giving, moreover, is destructive of relationships as well as creative: it forges bonds with some but weakens those with others.
ISBN: 9781267601179Subjects--Topical Terms:
735016
Anthropology, Cultural.
Children have nothing to hide: Deception, age, and avoiding giving in the Marshall Islands.
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Source: Dissertation Abstracts International, Volume: 74-01(E), Section: A.
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In the Republic of the Marshall Islands (RMI) adults are expected to give most things, including their infants, to kin. Often, however, people do not want to give. Their efforts to avoid giving are central to the exchange process itself because any act of giving requires simultaneously not-giving to an indefinite number of others. A woman will not have enough fish to give to her mother if she has to give fish to all of her neighbors as well. In other words, people must pick and choose to whom to give---they must pick and choose between relationships. Giving, moreover, is destructive of relationships as well as creative: it forges bonds with some but weakens those with others.
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Managing the destructive as well as positive results of giving depends on manipulating signs, as the circulation of goods and that of signs are intricately intertwined. Through hiding signs of the existence of goods, and deceiving others about the nature of goods, people in the RMI get out of giving. Such semiotic manipulations reveal that the practices and meanings of exchange depend not on what people have and give but on what they appear to have and give (or not-give). It is this appearance, as opposed to the actual exchange of goods or lack thereof, that affects people's reputations, relationships, and livelihoods.
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In the RMI, successfully manipulating signs to reduce the destructive and negative effects of exchange depends on children because children have unique communicative powers that make them central to the familial process of avoiding giving. Adults believe that children lack guile, do not hide things from others, and feel no pressure to give. Consequently, adults feel no animosity when children talk about goods or carry them in the open. Ironically, children can also lie without incurring suspicion or mistrust.
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Consequently, children are the main people who transport everything around the village. Adults send children in their place because as immature social actors children can do something that adults cannot---reveal signs of goods without giving those goods away. Consequently, current theories of exchange are inadequate to explain economic, political, and social life in the Marshall Islands because they do not take into account avoiding giving, semiotics, or children. The fact that exchange---a topic that has played a central role in anthropological theory and research since the discipline's inception---cannot be understood in Oceania---the region that is the source of most of those theories---without taking children into account reveals the centrality of age to the anthropological agenda and the problems with the fact that cultural and linguistic analyses of age lag behind studies of gender and race.
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At the same time, the importance of children and age to avoiding giving reveals much more than how economic and political life works. Through mediating adult exchanges and speaking and acting in ways that are inappropriate for adults, children perform their immaturity and their difference from others. Their participation leads children to take on a child sense of self, revealing how they come to subjectively experience their age and how age is socially constructed. This analysis of children's performance of immaturity and construction of themselves as different than adults lends novel insight into socialization and cultural reproduction.
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http://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=3526257
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