By ALEXANDER DOLITSKY
Far-left activists are relentlessly opposing the present federal administration for imposing and revising economic and trade tariffs with other countries to establish a fair economic practices and balanced reciprocity. Perhaps these radical leftists must be reminded or educated about basic principles of social and economic exchanges of human societies from sociological and anthropological perspectives.
Humans are the only living species involved in social integration through exchange of goods, services and values. Exchange plays a vital part in our daily life, permeating through the social system and holding the society together. Evidently, in every society people are guided by the general rules of reciprocal exchanges: (1) people should help those who have helped them, and (2) people should not injure those who have helped them.
Undoubtedly, in all societies people act within the framework of their social structure and cultural context, maximizing their gains and minimizing their risks, modifying the manner of their performances, and adapting to a given biophysical and socio-economic environment by various means, including exchanges guided by the norms of reciprocity.
These norms of reciprocity regulate human behavior in direct and indirect interactions; it establishes or reinforces social relationships between societies. The norms of reciprocity influence an actor’s behavior rather than determining it. A gift received or services performed create an obligation, unless the recipient does not feel obligated to reciprocate. When reciprocity between two parties break down, it is often replaced by animosity or conflict.
In short, the exchanges of goods and services between parts of a system produces social integration only if both parties to the transaction feel that the values exchanged are roughly equivalent. In other words, rationality in the sense of action based upon prior calculation of expected returns forms one part of a larger subject matter of social and economic exchange.
Exchange (e.g., economic trade—imports and exports of goods and services) is any interaction process that emerges as individuals, corporations or countries seek rewards in social relations; a mutually beneficial exchange requires a reciprocal movement of goods and services.
It is imperative not to confuse economic reciprocal exchanges with a gift (e.g., foreign aid). Gifts are a unidirectional transaction of donated surplus without expectation of equal monetary or value return. Gift exchange, however, is an obligatory act to create social solidarity and collective conscience.
There are several basic forms of reciprocity that our political leaders must understand and apply in their decision making, especially when it is related to international trade, common sense tariffs and national security:
Generalized reciprocity is a predominantly one-way exchange. No return of a gift or value is required to balance any gift; the donor gains prestige and respect in return for his/her generosity. Generalized reciprocity is putatively altruistic, transactions on the line of assistance given, and if possible and necessary, assistance returned—e.g., parent and child relationships. When a parent serves a bowl of soup to a child, he/she does not expect a monetary return of the same value; perhaps a smile and thank you would suffice.
Balanced reciprocity is a form of direct exchange in which goods and services flow two ways. One party gives a gift to another party with expectation of return of a gift of equivalent value within a particular period. These relationships decrease and eventually disappear among peoples that are geographically remote from each other, e.g., Northwest Inupiaq and Tlingit Indians in Southeast Alaska.
Negative reciprocity is the attempt to get something for nothing with impunity. It is an impersonal exchange in which participants confront each other as opposed interests, each looking to maximize utility at the other’s expense. The objective of negative reciprocity is self-interest and profit-making. Negative reciprocity is the kind of economic interaction in which kin and friends are not engaged in an exchange network, e.g., consumer and retailer relationships.
Redistribution refers to a mode of exchange in which goods and services are relocated by authorities, e.g., taxation, tribute, mandatory requirements, and then redistributed throughout the population in the forms of services, social benefits, welfare, police and military protection, etc. Redistribution between societies is a peaceful exchange relationship, like negative reciprocity.
Market exchange is the engagement of societies in trade based on market principles in which exchanges of goods and services are conducted through the medium of a cash economy. In short, it is a form of exchange based on the principle of “supply and demand” of a state system.
Each country bears in mind their own socio-economic interests and national protection. Our country exports to others goods and services that we have in surplus, and we import goods and services that are limited or in demand in our country. Let’s keep this balanced reciprocity always in check—to be constantly under control, monitored, or restrained, so that something doesn’t get out of hand or become excessive.
Alexander B. Dolitsky was born and raised in Kiev in the former Soviet Union. He received an M.A. in history from Kiev Pedagogical Institute, Ukraine, in 1976; an M.A. in anthropology and archaeology from Brown University in 1983; and was enroled in the Ph.D. program in Anthropology at Bryn Mawr College from 1983 to 1985, where he was also a lecturer in the Russian Center. In the U.S.S.R., he was a social studies teacher for three years, and an archaeologist for five years for the Ukranian Academy of Sciences. In 1978, he settled in the United States. Dolitsky visited Alaska for the first time in 1981, while conducting field research for graduate school at Brown. He lived first in Sitka in 1985 and then settled in Juneau in 1986. From 1985 to 1987, he was a U.S. Forest Service archaeologist and social scientist. He was an Adjunct Assistant Professor of Russian Studies at the University of Alaska Southeast from 1985 to 1999; Social Studies Instructor at the Alyeska Central School, Alaska Department of Education from 1988 to 2006; and has been the Director of the Alaska-Siberia Research Center (see www.aksrc.homestead.com) from 1990 to present. He has conducted about 30 field studies in various areas of the former Soviet Union (including Siberia), Central Asia, South America, Eastern Europe and the United States (including Alaska). Dolitsky has been a lecturer on the World Discoverer, Spirit of Oceanus, and Clipper Odyssey vessels in the Arctic and sub-Arctic regions. He was the Project Manager for the WWII Alaska-Siberia Lend Lease Memorial, which was erected in Fairbanks in 2006. He has published extensively in the fields of anthropology, history, archaeology, and ethnography. His more recent publications include Fairy Tales and Myths of the Bering Strait Chukchi, Ancient Tales of Kamchatka; Tales and Legends of the Yupik Eskimos of Siberia; Old Russia in Modern America: Russian Old Believers in Alaska; Allies in Wartime: The Alaska-Siberia Airway During WWII; Spirit of the Siberian Tiger: Folktales of the Russian Far East; Living Wisdom of the Far North: Tales and Legends from Chukotka and Alaska; Pipeline to Russia; The Alaska-Siberia Air Route in WWII; and Old Russia in Modern America: Living Traditions of the Russian Old Believers; Ancient Tales of Chukotka, and Ancient Tales of Kamchatka.
