Malinowskis Study of the Kula Ring - Essay Example

Malinowski’s ic study of the Kula Ring Introduction Bronislaw Kasper Malinowski (1884-1942), a renowned anthropologist, studied the indigenous cultures of Trobriand Islands, especially their economic activities. In his ethnographic work called “An Account of Native Enterprise and Adventure in the Archipelagos of Melanesian New Guinea”, he explained in detail the institution of Kula which is the centre of the economic activities of these islands. Kula, commonly known as Kula ring or exchange, is a traditional ceremony of exchange system in which thousands of individuals participate, belonging to a number of islands of the Massim archipelago that includes Trobriand Islands as well. The participants of this ceremony travel hundreds of miles in canoes in order to exchange shell necklaces and armbands, natively called soulava and mwali respectively. These ceremonial gifts are always circulated in opposite directions, i.e. necklaces are circulated clockwise while armbands, on the other hand, circulate anticlockwise (Zeigler, 2012, p.15). Kula is a highly complicated institution involving strict rules regarding traditional transactions, as well as elaborated magical rituals and ceremonies held on public level. However, the gifts exchanged are not in any way considered valuable in its worth, though these gifts were treasured as a connection to social circles. Kula involves a number of classes of gifts that defines one’s social status and ranking. Kula ring can somewhat be regarded as a trade but here an individual gives away an item of greater value as compared to what he receives (MacLeod & Scott, 2001; O’Neill, 2008). The debate regarding the Kula ceremony of exchanging “useless” things as gifts and economic trade of “useful” commodities has paved way for a number of complex economic models. However, Kula, in its essence, is a trade system which is developed and strengthened by the ceremonial gift exchanges. Kula helps in paving way for commodities trade by nourishing peaceful social relations among the villages whose individuals take part in the ceremony. In the course of Kula expeditions, smooth trade of commodities and utilitarian items takes place as the individuals travelling for Kula exchange are accompanied by their village or tribe people for the very purpose of carrying out trade. Therefore, the Kula exchangers act as ambassadors of peaceful social community and trade system. The trade goods are shipped back and forth in the course of Kula gift exchange. However, the trade never takes place between the Kula partners but the trade only takes place among the natives belonging to the Kula partner’s tribe or clan. The Kula tradition also helps in establishing the social status of the exchangers and no outsider can gain access in the exchange circle. Rather, the new partners are always introduced by the existing exchange members and usually the Kula circle revolves around certain families of the tribes involved in Kula institution. The Kula partner not only receives higher status among his tribe members, but also exercises his authority, especially in planning and directing the sea voyages. Also, the numbers of partners also vary according to the social status in the Kula ring. The commoner or a new member has only few partners while a high ranking member or chief has over hundred partners and, therefore, his rank and importance also heightens as his social contact is out-stretched to numerous tribes and clans. Kula Ring in View of Other Anthropologists A number of renowned anthropologists further studied the Kula ring account of Malinowski, namely Campbell (1983), Dalton, (1978), Mauss (1979), Sahlins (1969) and Uberoi (1971). They all emphasized the economical function of Kula ring that made trade far easier for its participating tribes and villages. The patterns followed by the Kula parties ensure smooth flow of commodities according to the desires and requirements of the inhabitants of Islands that constitute the Kula ring. Landa (1980) has explained the importance of Kula ring which acts as an economic institution in the absence of central marketplace (Grofman & Landa, 1983, p.347). Through Kula exchanges, strong political ties are also built that remain beneficial for the active members in times of needs and crisis. Since there was no central ruling authority governing and managing these islands and cannibalism, tribal raiding and warfare were common practices, Kula ring evolved to create peace among the tribes, as well as opportunities of exchanging commodities which would have been nearly impossible regarding the intertribal situations. Through Kula ring, tribes were able to exchange their superior and fine products with the tribes which possessed the objects of requirements and desires. Since the tribes depended on each other’s agricultural and manufactured goods and products, Kula ring was the ultimate solution of circulating resources according to the needs of all participating tribes. Therefore, this commercial exchange of commodities through Kula ring proved to be mutually beneficial for all the parties. In addition to Malinowski, Mauss in his essay “The Gift 1925”, as well as Levi-Strauss, explained the origins of social order, especially one that is created by a widely acknowledged habit of gift-exchange. This give-and-take helps in creating and strengthening social ties, trusted community and political allies. Also through this gift exchanging as practiced by the Kula ring, the possibility of extending services, help, information, and inter-cultural knowledge is made accessible, besides the trade of material goods. Conclusion Kula Ring was an effective way of communicating cultural and social identities as the knowledge of each culture travelled along with its beholder and was spread to different far-stretched tribes through the respective partners. The folklores, languages, rituals, traditions and customs, all travelled through time and space to other cultures and societies established at long distances. Here, the exchange of commodities not only proved beneficial for trade and economic purposes but in addition to this, ethnic diversities were also explored that helped in widening the social perspectives of the natives, as well as creating ways to spread the other required knowledge regarding magic, medicines, health etc. Since there was no possibility of proper institutions in those times, trade of commodities paved the way for exchange of knowledge that was advantageous and helpful on common level. Kula ring provided means for the neighboring tribal natives to use commodities as tools to express their individual social and cultural identities and proved to be an extremely valuable and profitable platform for all its participating islands. References Grofman, B. & Landa, J., 1983. The Development of Trading Networks among spatially separated traders as a process of Proto-Coalition Formation: The Kula Trade. Social Networks 5 (1), pp. 347-365. MacLeod, D. & Scott G. K., 2001. Science in Malinowski, Bateson and Sociocultural Anthropology. Berkeley, CA. [Online] Available at: http://scottmacleod.com/anth250x.htm [Accessed online March 17, 2009] O’Neill, D., 2008. Distribution and Exchange. . [Online] Available at: http://anthro.palomar.edu/economy/econ_3.htm [Accessed online March 17, 2009] Ziegler, R., 2012. The Kula Ring of Bronislaw Malinowski: Co-evolution of an Economic and Ceremonial Exchange System. Review of European Studies 4 (1), p15. Read More