Beyond the Myth of Indigenous Altruism
Gift Economies through the lens of Social Infrastructures
Imagine a parent's commitment to the care of their children. This commitment is neither formally written nor transactional, and while the parent does not expect immediate reciprocity from their child, it is deeply understood and expected within the family unit. Such commitments highlight a significant point: even in the absence of formal agreements, expectations and reciprocity are inherently present.
… Lets use this as a gateway into a broader discussion on the concept of altruism and its perceived purity in traditional indigenous societies.
Our Romance with Altruism
Altruism is often defined as the selfless concern for the well-being of others. Many authors romanticize traditional indigenous societies as epitomes of altruistic gift economies, where people supposedly gave without expecting anything in return. Prominent anthropologist Marcel Mauss, in his seminal work "The Gift," portrays indigenous exchange systems as fundamentally different from modern economic transactions, emphasizing the absence of reciprocity.
This perspective has been propagated by various modern writers who idealize the concept of gift economies, suggesting that these societies operated on pure altruism devoid of formalized commitments or expectations of reciprocity. This narrative, however, oversimplifies and distorts the intricate social dynamics that underpin social infrastructures.
The Reality of Reciprocal Relationships
The notion of pure altruism attempts to create a dichotomy between the self and others, implying that true selflessness is possible. Yet, in reality, individuals exist within a web of relationships and mutual dependencies. In traditional societies, acts of giving were embedded within a context of long-term reciprocity and communal expectations.
For instance, the Rotating Labor Associations (ROLAs) found in indigenous communities worldwide exemplify structured reciprocity. These practices involve pooling labor and resources to achieve common goals, such as land management or construction projects. Each member contributes to and benefits from the collective efforts, ensuring the community's sustainability and resilience. While direct reciprocity per activity is not expected within a short time frame - failure to honor ones commitment to the community by continuing to be part of their efforts over time has clear repercussions. Imbalances of communal debts are real and resolution back to balance can happen in many ways. Early anthropologists might noticed a lack of direct reciprocity while also missing other forms of reciprocity within the cyber-social framework or larger social infrastructures.
To claim that altruism can be purely selfless overlooks the fact that individuals are inherently connected to their communities and ecosystems. True selflessness would mean detaching oneself from these connections, which is practically impossible. When we aid others, we are simultaneously nurturing the bonds that sustain our communities and ourselves. Thus, what is often labeled as altruism is more accurately described as mutual support and interdependence.
Commitment Pooling and Reciprocity
Commitment Pooling is a protocol that builds on traditional mutual service practices to create equitable and collaborative economic systems. This protocol demonstrates how commitments can be pooled, valued and exchanged, fostering long-term reciprocity across a network of communities.
By valuing and exchanging commitments, communities engage in a form of reciprocity that might not resemble direct transactional economies but is equally significant. This system allows for the fulfillment of communal needs through coordinated efforts, reflecting the synergistic nature of ecosystems where each part contributes to the whole.
Letting go of the Myth and Retelling the Story
The myth of altruism as pure, selfless giving diminishes the rich, complex practices of traditional societies that involve nuanced forms of reciprocity and mutual support. Understanding these dynamics is crucial for appreciating the depth of ancient economic practices, their successes and hardships and the value of community-based resource coordination.
As we explore and revive these proto-social practices, we must recognize the intricate balance of commitments and expectations that sustain them. Romanticizing any society as purely altruistic undermines their sophistication and resilience. Let us embrace the wisdom of ancient practices by understanding the true nature of reciprocity and mutual commitments.
Its great to read someone with a more down to earth mind in this field. I regard of paramount importance to the community building movement this issue of getting rid of romanticism and ideas of how humans should behave and really come to terms with how they naturally behave.
True selflessness and altruism are possible. The thing is that it cannot come from a moral dictator, man-made morality will only create neurosis. It comes from authomatic responses to each moment random stimuli. If you walk down the street and see a dog drowning in a swimming pool you may feel a natural urge to rescue him.
Maybe their flaw stems from their “religious” belief of altruism and its institutionalization as a should, as a principle to base our culture upon, and their miss to understand it just as sporadic natural phenomenon.
Maybe it is even counterproductive. It is pressuring the members of that culture by constantly forcing them to be artificially altruistic when the nature of each different moment is not necessarily telling them to be altruistic, but maybe even selfish, for their own survival. In such a moment instead of an good society through forced altruism they would be creating the opposite, a neurotic and conflicted one.
Maybe their flaw is the resistance to admit their own nature, their own selfishness. It would be helpful here to jump out a bit from the good vs evil narrative and just acknowledge our natural instincts. This way we may be able to have a better context in order to build a culture, a system, in which those natural “bad” behaviours, the selfish ones will be totally accepted, included and adapted in order to use them to create more favourable situations, instead of suppressed, originating neurosis and conflict.
Community and its virtues are built upon selfishness. Community is created through a web of human relationships, and human relationships stem from selfishness. There is nothing bad to it. Relationships are always an exchange to cover one owns necessities. Accepting selfishness when it appears and ditching the idea of forcing ourselves to be selfless and altruistic because non-human holy ideals it’s a first step.
Thanks, Will, for clarifying the facts about reciprocity and altruism in indigenous societies. I have posited that exchanges fall into three categories, gift, reciprocal, and coerced/involuntary. These occur withing a matrix of relationship types based on a dimension I call "interpersonal distance," which I divide into four realms, these are: the Realm of Independence, Self-reliance, and Familial Nurturance; the Realm of Mutual Support and Communal Interdependence; the Realm of Exploitation and Dependence; and the Realm of Coercion and Crime.
I have articulated all this in my recently published new Chapter 9—The Evolution of Money—From Commodity Money to Credit Money and Beyond. The text can be viewed at https://open.substack.com/pub/futurebrightly/p/eom-chapter-9-the-evolution-of-money-664?r=1ift4&utm_campaign=post&utm_medium=web.