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Extra info for 10 OVERALL ELECTRICAL WIRING DIAGRAM
Each copper was unique, had its own name and design and had the capacity to accumulate its own history (Graeber 2001: 207). Objects were described as alive and autonomous, inspiring other objects to follow, and they could also be killed. “Things possess a personality and the personalities are in some ways the permanent things of the clan. Tiles, talismans, copper objects and the spirits of the chiefs are both homonyms and synonyms of the same nature and performing the same function . . Yet it is giving oneself, and if one gives oneself, it is because one ‘owes’ oneself – one’s person and one’s goods – to others” (Mauss 1990: 46).
As I hope to demonstrate, this was an over-simplification. Following on from his thesis of alienated goods Marx developed the concept of commodity fetishism that derived from the peculiar social character of the labor that produced them (Marx 1992: 77). It is the disjunct and ultimate displacement between human activity and the object that instantiates the notion of the fetish (see Chapter 2). Human labor sets up a material relationship between persons and social relations between things. Goods become the receptacles of human labor and assume the role of supra objects.
This links back nicely to Mauss’s thesis that the gift was a component of the giver’s person. Yet as Kan argues (1989: 212), for the Tlingit Mauss’s notion that the efficacy of the person is perpetually imbued in the object and retains a magical force over the recipient does not hold, thus reinforcing the contextual specificity and variability of exchange practices. Working in the Pacific and echoing this social dimension, Weiner argued that the primary value of inalienability was expressed through the valence certain objects have to define historicity, identity and their ability to fuse past and present (Weiner 1985: 210; 1992).
10 OVERALL ELECTRICAL WIRING DIAGRAM